THE LIBRARY

OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
Ex
SIR

Libris

MICHAEL SADLER
ACQUIRED 1948

WITH THE HELP OF ALUMNI OF THE

SCHOOL OF EDUCATION

HELPS TO COMPOSITION;
OR,

SIX

HUNDRED

SKELETONS OF SERMONS;
SEVERAL

BEING THE SUBSTANCE OF SERMONS PREACHED

BEFORE THE UNIVERSITY:

BY THE

REV.

CHARLES SIMEON, M. A.

FELLOW OF KING'S COLLEGE, CAMBRIDGE.

Study to skew thyself approved unto God, a workman that needeth not
ST. PAUL.
to be ashamed, rightly dividing the word of truth.

VOL.

III.

THE THIRD EDITION.

JLontJont
Printed by Luke Hansard

FOR

T.

Sons,

CADELL AND W. DAVIES, IN THE STRAND.

1815.

Luke Hansard

Sc Soil*,

UCAI Lincoln's -Inn Fields, London.

INDEX
SUBJECTS

TO THE

VOL.

OF

III.

THE PARABLES.
PAGE

SKEt.

22O
231

I H E use and intent of Parables

* The new birth

222

living water

223

beam and

224

strait gate

i-o

mote

the

13
-

16

22S

good and corrupt trees

226

wise builder

227

perverse children

228

insolvent debtors

229

strong

230

relapsed dcemoniac

231

single eye

232

sower

43

233

lighted candle

48

234

tares

235

springing

23

26
31

man armed

19

33
37

39

56

236

grain of mustard-seed

61

237

leaven

63

238

hid treasure

239

pearl of great price

240

net

* The Asterisks denote

field

67

73

those subject* that

were treated b(fai the University.

Thft

6Q30 /O

INDEX TO THE

IV

SKEL.
241

-___..--

The householder
new wine and

242

living bread (See Types in vol.

H4
243

That which causes defilement

244

The

245

blind leading the blind

little

child

Au offending

24 7

The unmerciful servant

248

good Samaritan

249

rich fool

250

watchful servant

251

barren fig-tree

252

ambitious guest

253

great supper

254

foolish builder

255

lost sheep

256

lost piece of silver

257

prodigal son

258

elder brother

259

unjust steward

260

rich

26l

obedient servant

262

importunate widow

'

ii.)

and inconsiderate king

----------------------------

man and

--._-..

Lazarus

---.__.

good shepherd

265

labourers in the vineyard

266

ten

267

rebellious citizens

268

two sons

269

wicked husbandmen

270

rejected corner-stone

271

marriage feast

272

wedding

-------

pounds

-----------

pharisee and publican

263

member --------------------------------------------------.

246

264

old bottles

-----

--------

-----

..--..
garment ------

SUBJECTS OF VOL.

The budding

fig-tree

III.

VAG&

-----

...

----------------------

ten virgins
talents

vine (See vol.

i.)

----------

204
207,

on
330

THE MIRACLES.
THE

analogy between bodily and spiritual

----

cures

The temptation

----------------------------who
-.__--.him
-----_--------------------------

2l6
023

turning water into wine

228

purging of the temple

232

Nobleman's son cured

Christ withdrawing himself from those

about to murder

236

were

240

The draught of fishes

244

An

246

unclean devil cast out

Peter's wife's

mother cured

leper healed

paralytic healed

disabled

A man
The

man

--

-'-

at the pool of Bethesda healed

with a withered hand healed

-------------

Centurion's servant healed

widow's son raised

dumb man

blind and

tempest calmed

dispossessed

woman

257
26-2

265

268
$72
276
279

284

with the bloody flux healed -

288

men

Five thousand

253

Jairus' daughter raised

blind

---------

Gadarene demoniacs dispossessed

Two

250

healed

men

fed

-------------------_.,
--------

Jesus walking on the sea

291

294
297

300
Jesus

INDEX TO THE

VI

SKEL.

299

Jesus preserving Peter from sinking

300

The daughter

302

Whole

303

The

of the Canaanitess dispossessed

dumb man

deaf and

<

healed

multitL. Jes healed

blind

man

healed

304

transfiguration

305

daemon expelled from the deaf and dumb

---------

lunatic

306

tribute

money

supplied by a fish

307

infirm

woman

healed

308

dropsical

man

healed

309

ten lepers healed

310

man who was

born blind healed

in the pool

of Siloam

311

Lazarus raised

312

Blind Bartimeus healed

313

The barren

314

Christ beating

fig-tree

cursed

down by a word
apprehend him -

315
*

316

those

who came

to

healing Malchus' ear

His resurrection

317

ascension

318

exercise of supreme power over the invisible

world

The

319

------------

intent of all his miracles

CONCLUSION.
The whole

relating to Christ

is

a great mystery

378

APPENDIX.
FAST SERMONS
-

321

complaint of men's unconcern

pentance

about

re-

383

A
V

'

complaint

SUBJECTS OF VOL.
SKEL.
s

322
323

325

327

328
329

331

332
333

334
335
336
337
338

III.

Vll

Vlll

INDEX TO THE SUBJECTS OF VOL.

III.

SKEL.

339

An

340

An

342

g -

devout wish

'On the King's recovery

449

of

_.p

443

continuance of peace

447

fpr the

on account of

him on account

exhortation to love

them
341

him
-..------..

exhortation to fear

them

in

1789 -----

450

Prrached Ht the COMMEMORATION of Benefactors before the University; but

applicable to other occasions.

(f^*

For a Table of the TEXT? illustrated in the Skeletons, and for an Index to
for Particular Occasions
See the end of the 5th Volume.

SUBJECTS proper

THE PARABLES.
CCXX. THE

USE AND INTENT OF PARABLES.

xiii. 13
15.
Therefore speak I to them in parables:
because they seeing, see not ; find hearing, they hear not,
And in them is fulfilled the
neither do they understand.
which
sailh,
Esaias,
By hearing ye, shall hear,
prophecy of
and shall not understand ; and seeing ye shall see, and not
For this people's heart is zcaxed gross, and their
perceive.
ears are dull of hearing, and their eyes they have closed ;
lest at
any time they should see with their eyes, and hear
with their ears, and should understand with their heart, and
should be converted, and I should heal them.

Matt.

is

certain that parabolical representations are, for

part, obscure, and difficult to be understood.

ITthe most

our
well therefore be a subject of enquiry,
Lord adopted that method of instructing his
auditors, in preference to a plain undisguised declaration
It

Why

may

bjessed

of the truth

own

disciples,

This very question was agitated among his

who not being able to satisfy themselves
intreated an answer from himself upon the
reply which our Lord made to it is the

respecting it,
8
The
point
subject of our present consideration.
.

I.

We

shall

Explain the general import of the text

The Jews in our Lord's time were extremely averse to

receive instruction

[Never were any people more blinded by prejudice than

they heard our Lord only with a view to cavil at his
word; and asked questions of him only that they might ensnare him ; and though they were constrained to acknowledge
that he spake as never man spake, they would not receive his
testimony. They saw his word confirmed by numerous, and
most stupendous miracles; and yet, instead of yielding to
Rather
conviction, they were always asking for more signs.
than confess the hand of God in the wonders wrought by him,
they ascribed them to the devil and when that refuge failed
them, they sought to destroy both him and Lazarus, lest his
they

having
*

VOL.

III.

Vr.

10.

THE USE AND INTENT OF PARABLES.

(220.)

on
induce the
having raised the dead should
people
his
drift
the
of
saw
discourses,
they
him. The instant they
accused him of opposing the law of Moses, and of blasphemy
their eyes against the light,
against God. In short, they shut
and determinately resisted all the methods used for their conto believe

version

and

salvation.]

with the description long before

the
them
of
prophet
by
given
were an
[The words of the prophet in their literal sense,
order to him to go and preach to the people, though he was
or be
apprised beforehand that they would not listen to him,
times
the
also
to
But
forward
him.
looked
converted by
they
of the gospel, and were a prophecy, that when Christ and his
of the
apostles should preach to the Jews, the greater part
nation being blinded by their own prejudices and passions,
would determinately set themselves against the truth. In this
sense the words were applied by St. Paul to those who rejected
his ministry *; and in this sense our Lord represents them as

They exactly accorded

accomplished in his hearers.]

It

was

this state

of their minds that induced him to

adopt the plan of teaching them by parables

[The people shut their eyes against plain truths ; and
therefore our Lord taught them in an obscure way.
But here arises a question Was the people's blindness a
reason for our Lord's teaching them by parables ? or, was our
Lord's teaching them by parables the intentional cause of their
;

blindness?

Beyond a doubt, the former of these positions seems more

consonant with the general character of our Lord. But the
more obvious construction of his words seems rather to favour
the latter sentiment.
The language of prophecy is sometimes exceeding strong ;
and the prophets are said to do, what they only foretel as
c
certainly to happen ; consequently, when the prophecies are
quoted, they are frequently to be understood in rather a lower
sense than the words at first sight appear to bear. Accordingly the prophecy as quoted by our Lord represents him as
to the people in parables, not on
purpose, to blind
speaking
them, but with the lamentable prospect of their rejecting his
message, and of their shutting their eyes, as if they were afraid
of seeing the light, and of being converted by it.
Yet there is an objection to this solution,'
that

namely,

both St.Mark and

St.
1

opposite language*

Luke make our Lord speak directly an

But to this we answer, that neither of
these

Acts

Jer.

Mark

xxviii.

i.

10.
iv.

25 47.
Ezek. xliii.

n,

ia.

3.

and Luk

viii.

10.

THE USE AND INTENT OF PARABLES.

(220.)

these evangelists expressly quotes the prophecy, as St. Matthew does ; they only allude to it : and therefore may be
considered rather as using the words in an accommodated
sense.
And indeed St. Mark's own declaration in ver. 33.
that " with many such parables spake he the word unto
them, as they were able to hear it" shews clearly, that what he
before spake in allusion to the prophecy, must be understood
in a sense that can be reconciled with the declaration itself:
for otherwise there would be an absolute contradiction between

But they perfectly accord with each

iaterpret the former as importing, that our Lord
spake to the people in parables, that they might see (sufficient
to instruct them) and not perceive (the full drift of his distwo

his

assertions.

other, if

we

which would make them only turn away from him in

disgust) if pcradventure* he might (by this cautious method
of instructing them) convert and save their souls.
Thus there was in this way of teaching, something favourcourses,

and something

able,

judicial.

The people

set

themselves

against the truth ; therefore our Lord withheld his plainer

instructions from them : but he did so, not with a view to
increase, but rather to remove, their blindness.]

in

meaning of the

Having

fixed the

answer

to the apostles' question, to

more

State

II.

text

itself,

we proceed,

particularly our Lord's reasons for teach-

ing by parables
In the whole of his ministry our Lord was influenced
in addressing the people
by benevolence. More especially
he
sought
by parables,
i.

To

counteract their prejudices

to reject every thing that opon no account

their
or
their
passions, and
prejudices,
posed
to admit the idea of a suffering Messiah. The only way
therefore of bringing them to acknowledge any truth, was to

[They were determined

such a view that they should not discern

they saw the bearing of any question
that was put to them, they would not return an answer' but,
to

them

present

it

its real

scope.

in

When

when

translation of the word JUD'WOTI, upon which the whole

But it occurs in a
altered from lest, to if per adventure
it is actually so translated, and where, unless
where
parallel passage,
See 2 Tim. ii. 25.
it were so rendered, there Would be no sense at all.

Here the

depends,

is

must be underIndeed, if it be not so translated in St. Mark, our Lord

stood to say, that he preached unintelligibly to them for fear they
But surely, this is a motive which we would not
sJtould be converted.
words so easily admit of
willingly ascribe to him, especially when his

a very
f

different interpretation.

Matt, xxi,

2327.
B 2

THE USE AND IXTEXT OF PARABLES.

(220.)

when they could see no reference to themselves, they answered readily enough 8 and by this means they were often
:

made
dency

to criminate themselves before they perceived the ten1

of their own acknowledgements' . As David in the

ewe lamb condemned with most excessive

somewhat similar to his own, and thereby
pronounced sentence against himself, when he would have
parable of the

severity a conduct

denied or extenuated his guilt, if it had been charged home

upon him in a more open way so, by taking them unawares,
our Lord often succeeded in confounding, and sometimes in
converting, those, who would have rejected his testimony at
once, if they had observed at first the full scope of his in;

structions.]

To

prepare them for fuller instructions

[Our Lord was willing to impart knowledge, if the
people had been capable of receiving it but it was necessary
that they who had lived in such gross darkness, should be
2.

"brought gradually to the light, lest they should be overpowered

by too hasty a transition to the full radiance of gospel truth.
He told even his own disciples, that he had many things to
say unto them ; but was constrained to withhold them for the
!
he
present, because of their incapacity to receive them
he
it
that
to
educate
them
as
children,
might
thought
proper
:

gradually inform their minds, and mature their judgment.

And this was the intent also of all his public ministrations ;
he administered milk to the people as babes, that they might,
when grown to full age, be nourished by the strong meat
which he intended afterwards to set before them.]
3.

his

To

render them without excuse

if

they should reject

word

{Had

his instructions

been unseasonably clear and

full,

the people might have cast some reflection on their teacher as

But when he so condescended to their weakness,

had
no
cloke for their sin ;" they were altogether
they
without excuse and it was manifest beyond a doubt, that
"
the only reason of their
rejecting him was, that
they loved
darkness rather than light*." The
that
were
to be
judgments
brought upon them, were such as never had been experienced
from the foundation of the world ; this
opportunity therefore
of filling up the measure of their
iniquities was given to the
injudicious.

"

people of that generation, that the equity of the divine procedure might be more manifest in their destruction.]

Let
*

Luke

vii.

43.

h Matt.
xxi.
1

2832. &

John xvi. 12.

John iii. 19.

xxii,

4146.

THE USE AND INTENT OF PARABLES.

(220.)

LEARN from hence

The folly and danger of

Let us

prejudice in those who

hear the gospel
[Such is the force of prejudice that it will blind the eyes,
and shut the ears, and make the heart impenetrably hard.
Yet how many indulge it without being at all aware of their
danger! They have taken up the notion that salvation by
faith is injurious to
morality, and that vital godliness is enthusiasm; and will receive nothing that militates against their
preconceived opinions. But let the fate of the Jews convince
us of the folly and
danger of such conduct: and let us seek
from God that " honest and good heart," that shall embrace
with readiness, and
improve with care, whatever God has
i.

revealed in his word.]

The need of wisdom

2.

in those

who

minister the

gospel
[.Much harm has been done to the interests of religion
by an unguarded declaration even of the truth itself. Men
should be considered as having prejudices which may be increased by indiscretion, or undermined by a prudent exhibition of the gospel. St. Paul,
though as far as any man from
a want of zeal, was peculiarly attentive to this duly '; and
has left us instructions respecting it for the regulation of our
own conduct. The end of the ministry is to convert and
save the souls of men
and whatever is best adapted to that
end, is most worthy of our pursuit. No one should conceal
the truth through the fear of man ; nor should any one be
backward to put a veil upon his face, when the brightness of
it would defeat the end of his ministrations.
Zeal and prudence should be duly combined in those to whom the care of
souls is committed ; and if in this respect we imitate our Lord
and his apostles,- we may reasonably hope that we shall not
run in vain, or labour in vain.]
:

Acts xx. 20.

CCXXI.
John

iii.

I say
the

Cor.

iii.

i,

2.^

m Heb.

v.

12

14.

THE NATURE AND NECESSITY OF

REGENERATION.

3. Jesus answered and said unto him, Ferity, verily

unto thee, Except a man be born again, he cannot see

kingdom of God.

AS

there

is

an essential distinction between divine and

human knowledge,

so

is

there a very great difference in

the
B 3

THE NATURE AND NECESSITY

(221.)

the ways by which each of them is to be obtained ; the

one being attainable only by rational investigation, the
Reason indeed must judge whether
other only by faith
such or such things be revealed ; but when that point
is
ascertained, faith must receive the truth simply
clearly

it
authority of God ; and that too, no less when
our
when
it
of
than
the
reason,
may
sphere
beyond

on the
lies

easily

be comprehended by

The manner

it

in

which

re-

vealed truths are inculcated seems to imply this ; for the

prophets enforced their declarations, not with arguments,
but with, " Thus saith the Lord :" and our Saviour, with
an authority which none but himself ever presumed to
exercise, and which strongly marked his equality with the
Father, disdained to use any other confirmation than that
of his own assertion this appears, as in numberless other
passages, so particularly in his conversation with Nicodemus ; when, instructing him in the mysterious doctrine of
:

regeneration, he required a

testimony of his
rity,

while

we

own word

full

assent to

May we bow

it

upon

the

to his autho-

consider

The
The

nature of regeneration
mistakes which very generally obtain respecting
this subject being first rectified, the truth will be more
clearly seen
I.

Many

suppose that baptism

is

the

same with regene-

ration
[In the early ages of Christianity these terms were often
used as synonymous, because it was taken for granted that
none but truly regenerate persons would submit to a rite
which engaged them to separate themselves from an
ungodly
world, and exposed them to the most imminent peril of their
But there is a wide difference between the two;
lives
regeneration being absolutely necessary to salvation, while
baptism, as in the case of the dying thief, may under some circumstances be dispensed with Besides, it was doubtless the
great design of our Lord and his apostles to regenerate and
convert men but were they so intent on
the
" administering
rite of baptism ? Our Lord, we are
no man ;"
told,
baptized
and it is said of Paul, that " God sent him not to
baptize ;"
" thanks God that
he had baptized none but
yea, he himself
Crispus and Gaius :" but if he had regenerated none other,
would he have thought that a proper
ground for thanksgivand regeneration be the same
ing ? Again, if
thing,
baptism
\ve may use them
altogether as synonymous terms: now it is
3
said
:

OF REGENERATIONS
7
"
said that
Whosoever is born of God overcometh the world ,"
and that " he neither doth sin nor can sin, because he is born
of God b ." But if we should say the same of all that are baptized, would not the worldly and sinful lives of many flatly
It
contradict us ?
appears then from the superior importance
of regeneration, from the design of Christ and his apostles respecting it, and from the properties ascribed to it in scripture,
that it neither is nor can be the same with baptism
Baptism
is an outward work of man
upon the body ; regeneration is an
inward work of God upon the soul ]

Others think that regeneration imports no more than

an outward reformation, or, at most, a partial change of
the inward man
[But can we conceive that, when a ruler of the Jews
came to our Lord, acknowledging him to be a teacher sent
from God, and desiring to be instructed in those things which
he was come to reveal, our Lord would tell him that wicked
men could not be saved without reforming their lives ? Did
Nicodemus need such information as that ? Or, if this was
all that our Lord meant, would this teacher in Israel have
been so astonished at it ? And would not our Lord have inhim that
stantly rectified his misapprehension, and shewn
there was no cause for astonishment ? Can we imagine that
our Lord would have confirmed the mistake, by representing
this doctrine as an incomprehensible mystery, which man can
no more fathom, than he can ascertain the hidden causes, or
mark the exact boundaries, of the wind ? Yea, would he have

man so bewildered, saying, How can these things be

he had meant no more than, that a wicked man must reform,
his life ?
Nor is it less evident that regeneration does not
consist in a partial change even of the inward man. To what
the illuminapurpose should we boast of having experienced
d
tion of Balaam c , the humiliation of Ahab , the confession of
Judas e , the faith of Simon Magus f , the confidence of the unthe rebelieving Jews s, the attention of Ezekiel's auditors' ,
formation of Herod l , or (what perhaps includes all these
together) the promising appearance of the stony-ground
left this

if

hearers k ,

?
if, like them, we rest in any partial change
Surely,
our righteousness exceed not theirs, we cannot hope that
we shall be happier than they in our final doom ]
In opposition to all such erroneous notions, the scripnew creation,
ture itself defines regeneration to be

if

"a

wherein
1

John

Numb.

v. 4.

xxiv. 4.

Matt, xxvii. 4.

John
1

viii.

Mark

41, 42.
vi. 20, 27.

* l
*

John iii. 9.
Kings xxi. 29.

Ads

Ezek. xxxiii. 31.

Matt. xiii. 20, 21.

viii.

13, 21, 23.

THE NATURE AND NECESSITY

wherein old things pass away, and

new

ALL

(221.)

things

become

'."

[The author of this work is the Holy Spirit, who by a

our inward man, and makes us
supernatural agency renews "
Our faculties indeed remain
partakers of a divine nature
the same as they were before; but there is a new direction
given to them all Our understanding is enlightened, so that
\ve behold ourselves, and Christ, and the world, yea, every
thing else too, in a very different light from what we ever did
1

Our trill is changed, so that instead of following,

before"
or even desiring to follow, our own way, we surrender up ourselves altogether to God's government, saying most unfeignOur affections
edly, not my will, but thine be done*
also are exercised in a very different manner from what they
were before, so that, instead of being called forth principally
by the things of time and sense, they are set upon things
We say not that this change is
spiritual and eternal'
perfect in any man, (for there still are sad remains of the old
and corrupt nature even in the best of men ; the leprosy is
never wholly removed till the walls be taken down)
But
the change is universal in all the faculties, and progressive
throughout our lives: nor can it be effected by any efforts of
man, or by any other power than that of God* ]

As

the scriptures give this extensive view of regeneraso

tion,
they fully declare
II.

"

The necessity of it
The kingdom of God" sometimes

imports the kingof grace on earth, and sometimes the

kingdom of
Indeed both are one and the same
glory in heaven

dom

king-

dom, subject to the same head, composed of the same

members, and governed by the same laws grace is glory
But'for the purbegun; glory is grace consummated
:

pose of

illustrating

our subject, we observe

that,

without

regeneration,

We

cannot enter into God's kingdom of

grace
[There are many duties to be performed, and manv privileges to be enjoyed, by the subjects of God's spiritual kingdom,
which an unregenerate man can neither
perform nor enjoy
"Who can doubt whether it be our duty to " repent in dust and
" live
ashes," to
by faith on the Son of God," or to " crucify
the flesh with its affections and lusts?" But can an
unregenerate man do these things ?
that he
i.

We acknowledge

restrain in
1

many

2 Cor. v. 17.

Acts

* Col.

ii.

iii.

may

respects his outward conduct; but can he

root
'i

3747-

2.

Pet.

Acts
John

14,

ix. 6.
i.

13.

OF REGENERATION".

(221.)

root out from his heart the /ove-of the world, and the love of
sin ? Can he truly lothe and abhor himself as well for the unhallowed corruptions of his heart as for the grosser transgresAs well may he attempt to create a world
sions of his life?
as to effect these things hy any power of his own
Again; it
"
is the Christian's privilege to enjoy that
peace of God which
" abound in
hope through the
passeth all understanding/' to
the
and
to
be
of
Ghost,"
Holy
power
transported with that

"joy which

is

unspeakable and

full

But can an

of glory"

unregenerate man possess that peace, when his iniquities are

not forgiven? Can he look forward with delight to the coming
of the day of Christ, when all his desires and pursuits terminate in this lower world Can he be so elevated with holy joy,
?

when there

which does not rather call

any one doubt what answer he
must return to these questions, let him go to his chamber,
and see whether he be competent to form his mind to these
sublime employments; and he will soon find that no power
but that which created our souls at first, can form them anew
is

nothing

for rivers of tears?

after the divine

image

in his state

But

if

We

cannot enter into the kingdom of glory

[There is a meet ness for the heavenly inheritance* , which
every one must attain, be/ore he can enjoy the felicity of the
saints in light
As, on earth, no occupation can afford us
if
we
have
not an inward taste and relish for it, so,
pleasure,
in heaven, we must have dispositions suited to the state of those
above But where is this disposition to be obtained, if not in
"
this life? Can it be thought that there shall be
repentance
2.

in the grave," and that -we shall become regenerate in a future

state? Shall he, who never supremely loved his God, become

at once inflamed with devout affection towards him ? Shall

not he, who never was renewed after the divine image, rather
behold with dread and horror the holiness of God, and tremble
at the sight of that Lamb, whose dying love he despised, and
whose blood he trampled under foot? Shall he, who never
sought one hour's communion with God in secret, delight to
have no other employment to all eternity ? No " as the tree
" he that was
falleth, so it lieth ;"
unjust will be unjust still;
and he that was filthy will be filthy still" As there is this
reason on the part of man, so is there a still more cogent
reason on the part of God
God has declared, with repeated
and most solemn asseverations, that " except a man be born
again, he shall never enter into his kingdom;" and has he spoken
thus merely to alarm us? " Is he a man that he should lie, or
the son of man that he should repent?" Will he dishonour
;

himself to favour us? Will he violate the rights of justice,

holiness
r

Col.

i.

n.

THE NATURE AND NECESSITY,

10

&C.

(221.)

holiness and truth, in order to save those, who, to their dying

hour, rejected and despised his proffered mercy ? Let us not
deceive ourselves with such vain hopes, which can terminate
in

nothing but disappointment and^uin

ADDRESS
1
The
.

unregenerate

[You cannot surely be at a loss to know your real state,

if you will examine candidly whether you have ever experienced such a change in your views, desires, and pursuits,
as has been before described

let

O,

Am

every one put

home

to

I born again? And know

his conscience this question,
that neither circumcision, nor uncircumcision will avail you
*
You must be born again, or
any thing, but a new creation
perish

The

2.

regenerate

[St. Peter, writing to such persons under the severest

1
begins his epistle with congratulations : and St.

persecution,
Paul bids us under the heaviest calamities to be thankful for

Do ye then bless God in every state, and

renewing grace
" shew forth the virtues of him who hath called
you to hi*
*"
]
kingdom and glory
Gal.
* Col.

vi. 15.

Pet.i. i, 3, 4.

3.

'A^ira? . i Pet.

CCXXII.

THE LIVING WATER.

i.

11

ii.

9.

John

iv. 14.
Whosoever drinketh of the water that I shall
give him, shall never thirst ; but the water that I shall
give him, shall be in him a well of water springing up into

everlasting

life.

OUR Ix)rd

invites us to learn of

us, he declares that he

him

To

encourage

meek and

lowly in heart
Never was this disposition more displayed than in his
conversation with the Samaritan woman
She was of
the most abandoned character ; yet he condescended to
instruct her
And, when she slighted his proffered
is

mercies, endeavoured to
favourable acceptance

recommend them

We shall

I.

to her

What is that water which Christ will give

The woman understood our Lord only in a

sense

But

in his

more

consider

literal

words there was a mystical meaning

By

THE LIVING WATER.

(222.)

By

1J

the water which he offered her, he

meant the Holy

Ghost
[The Holy Spirit is often represented in the scriptures
under the figure of water ft is he of whom the prophet
Isaiah speaks when he says, that God will pour out water upon
Ezekiel also explains himself as referring to

thirsty souls*

him, when he promises to the church, in Jehovah's name,

that clean water should be sprinkled on them to cleanse them

We

are taught by God himself to put

on similar expressions used by our Lord
By the help of these passages we ascertain beyond a doubt the

from

their pollutions

1*

this interpretation

import of that before us

This water he had

authority to give
[Jesus had not received the Spirit by measure only, like
other prophets'
He had the residue of the Spirit abiding in
him" Yea, he had all the fulness of the Godhead dwelling
full

him bodily f As mediator he was commissioned and em8

Hence he frequently arropowered to bestow this Spirit
h
this
He actually exerted it while
to
himself
gated
power
he continued upon earth 1 And in a more abundant measure
after his exaltation to heaven
The effusion of the Spirit on
in

the day of pentecost

may understand why

the Spirit

of Christ

To excite

k
Hence we
expressly ascribed to him
the Holy Ghost is so emphatically called

is

her desire after

it,

he proceeded to

set before

her

The

II.

properties

it

possesses

with that which he had solicited at her

Contrasting
O
hands, he told her
it

it

was

Satisfying in its nature

[Water from an earthly spring

will

quench the

thirst

only for a short time Nor will it at all allay our appetite for
other things The men of this world are insatiable in their
The more they
desire after the vanities of time and sense
have of pleasure, riches, or honour, the more they want m
But a draught of this living water will satisfy the soul Of
this heavenly spring indeed, all who have once tasted, will
wish
*

Isai. xliv. 3.

John vii. 37
Mai. ii. 15.

fc

* Ps. Ixviii. 18.

Ezek. xxxvi. 25

John

Col.

39.

and Acts

iii.

i.

27.

34.

19.

and

ii.

He

9.

received in
order that he might give
.
h
Thrice did he claim this authority in his conversation with
the Samaritan woman, and often afterwards in the plainest terms.
John xv. 26. and xvi. 7. 14.
1
* Acts ii.
John xx. 22.
33. before cited,
1
m Job xx. 22.
i Pet. i. ii.

with Eph.

iv. 8.

ii.

33.

THE JIVING WATER.

12

(222.)

wish to drink again Yea, they will pant after it as the hart
But their desire of earthly things will
after the water-brooks
be greaily abated The consolations of the Spirit will be ren

And they make every

garded as the only satisfying portion
thing else appear insipid, as the beholding of the meridian sun
obscure the splendor of

wiJl

in

2.

all

inferior objects

its

Heavenly
tendency "
a well" are constant and
[The supplies of water in
uniform So the Spirit operates in the heart of man There
when his operations will' be less manifest
He
always reside in us as a principle of life?
will excite holy and heavenly affections in our breasts 1
He
r
And the one aim of all
will keep heaven/itself in our vievv
his motions will oe to lead us to everlasting life
Nor, if we
cherish his motions, will he fail of bringing us to the possession of it*
]
will

indeed be seasons

But he

will

INFER
1.

How

glorious a person

must Christ be

Gud

[The Holy Spirit

equal with the Father* Yet
He can as
Christ has power to send him into our hearts
easily bestow him on us, as we can give a cup of water from a
Even though the whole world should ask him, he
spring
could impart the Spirit to all of them at the same instant"
Let us then entertain worthy thoughts of him And look to
him for constant supplies of this living water * ]
is

2.

How

earnest should

we be

in

our application for

this

heavenly gift!
[The worldly man is indefatigable in his pursuit of earthly
vanities
But which of them can be compared with this living
water? Which of them can give us life ? or satisfy the soul ?
or bring us to glory ?
O that we might thirst after this, and
this alone!
Then would the invitations of Christ be precious
to our souls

blessings*

3.

How

And we

should speedily receive his promised

dead ought we

to

be to

all

earthly things

[Our Lord represents all who have received his Spirit as

Hence we can have no evidence that we
thirsting no more
have drunk of the living waters, but in proportion as our
thirst for other things is abated
Let those, who profess to
have the Spirit dwelling in them, consider this The scriptures that confirm this truth are numberless*
May God
impress
Ps. Ixxiii. 25. Phil.

Isai. lv. 2.

Gal.

iv. 6.

Acts

v. 3, 4.

Eph.i. 14.
See notes c and

iii.

7, 8.

iv. 4.

John

ii.

15

John

xiv. 16,

Rom. viii.
*

n
.

z
7 Rev. xxii.
Isai. xli. 17, 18.
17.

Jam.

Phil.

i.

John
17.

ROM.

viii.

9.

19. and
16.

i.

7.

13, 14.

THE LIVING WATER.

(222.)

13

Let the world then be

impress them deeply on our hearts
crucified unto us, and us unto the world b
And if we would
!

indeed be found partakers of Christ,

]
Spirit and walk in the Spirit
fc

Gal.

vi. 14.

CCXXIII.

let

Gal.

us both

v.

-live in

the

24, 25,

THE BEAM AND THE MOTE.

vii. 3
And why beholdest thou the mole that is in
5.
thy brother's eye, but considerest not the beam that is in thine
own eye? Or how wilt ihuu say to thy brother, Let me pull
out the mote out of thine eye,\ and behold, a beam is in thine
own eye? Thou hypocrite, first cast out the beam out of
thine own eye ; and then shalt thou see clearly to cast out the
mote out oj thy brother's eye.

Matt.

OBSERVATION and experience shew, that the less any

person is acquainted with his own infirmities, the more
he will be disposed to censure the infirmities of others
But as such a disposition is totally repugnant to that love
which Christianity inculcates, our Lord cautioned his
hearers against
us, to scrutinize

sumed

and taught them, in the parable before

and reform themselves before they pre-

it,

to take upon themselves the

and reclaiming others
In this parable we may observe

office

of censuring

The evil of censoriousness

Censoriousness is a compound of pride and malice
It
in
an
of
our
conceit
own
and
a
worth,
originates
high
desire to reduce others to a level with ourselves, or to a
state below us
It is an evil
1.

Injurious to our neighbour

[Every person values his reputation, and esteems the loss
of it as a great misfortune But in judging any man with
severity, or exposing needlessly his faults, we rob him of his
good name, and impoverish him without enriching ourselves
How injurious such conduct is we may see, if we will only
consider what we feel when we are rigorously or unjustly censured
The sensibility we manifest, and the keen resentment
we express, are sufficient indications of the injury which we
suppose ourselves at least to have sustained ]
i.

2.

Insulting

THE BEAM AND THE MOTE.

14

(223.)

Insulting to our God

[God claims it as his prerogative to judge As he alone
all
the circumstances of any case, he alone
is
privy to
can judge of it aright Besides, he has appointed a day
2.

wherein he

will display his righteousness, in awarding to

every
one a judgment suited to his real character: and he requires
*
But in taking upon
us to defer our judgment till that time
ourselves to censure and condemn others we invade his prero-

his power, we set ourselves in his throne,

gative, we usurp
at least, his judgment
In this
supersede, or anticipate
is often stated
God
and
an
censoriousness
by
himself;
light
expressed against those who
holy indignation is invariably
k
shall presume to indulge it
]

we

Hypocritical in

3.

itself

[The man who censures others professes an high regard

for virtue, and a zeal for the honour of God
But what
regard has he for virtue who does not cultivate it in his own
soul ? or what zeal has he for the honour of God, who does
not bring his own heart into an obedience to his will ? Even
supposing that he were not himself notoriously faulty in other
however will never be found true)
respects (which supposition
how flagrant is his breach of duty at the very instant he preHe violates the most acknowtends such a regard for duty
of
common
he acts not to others as
equity;
ledged principle
in a change of circumstances he would think it right for them
and therefore at the very instant he conto act towards him
demns others, he unwittingly condemns himself Who does
not see the hypocrisy of the Pharisees, who were indignant
with our Lord for working miracles on the sabbath, while
!

they themselves were conspiring against his life ? Such, in

their degree, are all they, who are offended with a mote in
their brother's eye while they have a beam in their own

Well therefore does our Lord address them by that humiliating

" Thou
hypocrite"

appellation,

Our Lord

having exposed the unreasonableness and

this sin, subjoins
of
impiety

II.

Advice to those who are addicted

to

it

The

evil here reprobated is but too common, and that

even among the professors of religion: yea,
perhaps,
not being sufficiently tempered with humi(their profession
are more exposed to it than others, from
lity and love) they
a mistaken idea, that their professed regard for

too,

religion
entitles

*
k

Rom.
Rom.

xiv. 10.
xiv. 4.

Cor.

Jam.

iv. 5.

iv. 1 1, 12.

and

ii,

1$.

THE BEAM AND THE MOTE.

(223.)
entitles

them,

to every one
1

as it were, .to the office

who has been

guilty of

it

15

of censors
But
we should say,

Consider your own great and manifold infirmities

is no
greater antidote to censoriousness than this

[There

While we continue ignorant of ourselves, we shall consider

own faults as few and venial, and shall be disposed to
magnify whatever we may see amiss in others But a knowledge of our own hearts will convince us that if there is "a
mote in our brother's eye, there is a beam in our own" We
our

extenuating circumstances that may lessen

the enormity of his conduct ; but we shall know many aggraalone are
vating circumstances, to which God and ourselves
and
to
humble
to
our
which
serve
heighten
guilt,
privy,
may
us as the very chief of sinners When the woman taken in
adultery was brought to our Lord, he bade those of her
accusers who were without sin to execute the law upon her
all know the effect which a conviction of their own per-

may conceive many

We

Thus shall we also drop

upon them
which we have taken up to cast at our neighbour,
when once we are acquainted with our own vileneas ]
sonal guilt produced

the stone

2.

Recollect the

which

he,

to conceal his

own

relation

would condemn, stands

to

[As every person wishes

in

you

whom you
faults, so

he

will be ready to extenuate the faults of those who are near

tio not usually hear men descanting
and dear to him
on the infirmities of their parents or children, their wife or

We

Now the person, whom the calumniator would traduce, is his brother No less than thrice in the short space of
the text is this endearing appellation given to our neighbour
Is he not entitled then from this consideration to some
portion of that regard which we pay to our more immediate
Should we officiously pry into his defects ? Should
relatives ?
we presume to criminate his motives? Should we judge of his
general character by a single act ; or take an instance or two
of indiscretion, and consider them as fixed and accustomed
" brother" should receive far different
habits ?
Surely our
should cast a veil over his intreatment at our hands
firmities, and exercise towards him that charity which hopeth
d
all things and believeth all things
]
brethren

We

3. Purge your own heart from evil, that you may be

the better qualified to reprove or advise others as occasion shall require
[As persons who dispense the laws must of necessity pass
judgment on those who are brought before them, so must all
the
c

John

viii. 7.

* i Pet.

iv. 8.

9.
i

Cor.

xiii. 7.

THE BEAM AND THE MOTE.

l6

(223.)

the members of Christ's church administer fraternal correction

6
It is not adjudgment that the text
or reproof to each other
It prohibits an overforbids, but all harsh andseverejudgment
officious prying into the faults of others, and a needless exposing of them to the world ; but it leaves us at liberty to give that
reproof, which

But

brother

some measure

is

to

necessary for the reclaiming of an offending

admonish others with

effect,

we must

attain

Let every one then

own
conduct
his
Let
with
rectifying
everyone be solibegin
citous to cast the beam out of his own eye, that he may afterwards assist with more propriety and effect in pulling out the
mote from his brother's eye We must not indeed stay till
we are perfect before we attempt to benefit our brother ; but
we should study to attain an unbiassed judgment, and regulate
our endeavours with charily and discretion f ]
at least of purity ourselves

*Lev. xix. 17.

Epb.

CCXXIV. THE

v. 11.

STRAIT

Ver. 6.

AND NARROW WAYS.

Matt.

vii. 13, 14.

Enter ye in at the strait gate: for wide is
the gate, and broad is the way that leadeth to destruction,
and many there be which go in thereat : Because strait is the

gate, and narrow

there be thatjind

is

the

way which

leadeth unto

life,

andfew

it.

AN idea

of candour and philanthropy leads many to

sentiments
adopt
directly repugnant to the scriptures
that
few, if any, perish ; and that, though
They imagine
the bulk of mankind live in a total
neglect of God, they
find mercy at the last
But no pretence of candour should
induce us so to contradict the plainest declarations of
God If there be any truth in the scriptures, there are

And we need to
comparatively few who go to heaven
be awakened to a sense of our
danger by the exhortation
before us
shall consider

We

I.

The duty enjoined

The path of the ungodly

upon

it

is

broad,

and

the entrance

wide

[There is no difficulty at all in entering upon an ungodly

need only follow our natural bent and inclination
Nor will they who frequent the broad road at all interfere
with each other The
gross sensualist, the proud Pharisee,
and the specious hypocrite,
may have ample scope for their

life

We

respective

Sin

respective pursuits

And "

shapes"

wuy

all

MM.YS.

17

may" be indulged

may go

astray,

in ten thousand
every one in his own,

The
it

AND NARROW

'THE STRAIT

(224.)

path of the godly

is

narrow and the entrance upon

strait

[The way of God's commandments is that to which the

godly are confined And the entrance upon it is by converA man must have seen the evil and danger of his former
sion
" the door b "
ways He must have come to Christ who is
And, renouncing every other hope, he must cleave unto
Christ with full purpose -of heart
Having thus entered, he
must go forward in an uniform course of depeudance upon
This is indeed a strait .and
Christ, and devotedness to him
narrow way A partial repentance, a divided trust, a reserved
obedience, will not suffice Our contrition must be deep> our
faith unfeigned, and our dedication of ourselves to God enor

tire,

To

we

shall only deceive our

enter

upon

this

path

is

own

souls

our bounden duty

[God never intended that men should follow the imagination of their own hearts
He calls us to himself, and invites
us by every argument that can effect a rational being
Nor
will he leave us to fail for want of strength
If we will exert
ourselves in earnest and cry unto him for help, nothing shall
be impossible unto us Difficult as the duty is, it has been
performed by many in all ages-^-We therefore should exert
must not stand aloof, doubting
ourselves without delay
and hesitating whether we shall enter upon this way or pot
Nor must we put off the time of entering upon it to some
more convenient season The command of God is clear and
universal, Enter ye in at the strait gate
]

We

We

shall

see

the

importance

of this

duty

we

if

attend to
II.

The arguments
^3

with which

No

stronger arguments
suggested in the text
i

it is

enforced

can be

urged

The broad way, however crowded,

than

those

will infallibly

lead us to destruction

[Every way of

sin will destroy the soul

Whether

it

be

open and notorious, or secret and refined, it will surely bring

upon us the wrath of God Nor will the numbers of those
who walk in any way at all affect the quality of their actions
Sin will be sin, though the whole world should countenance
each
Isai.

VOL,

III,

liii.

6.

John

x, 9.

THE STRAIT AND NARROW WAYS.

18

(224.)

each other in the commisssion of it The idolatrous comnation was not the less sinful
pliance of the Babylonish
sanctioned
was
because it
by numbers ; nor was the nonrendered less acceptable to
Hebrew
of
the
youths
conformity
God on account of the fewness of those who dared to follow
c
Neither indeed will the end of any
the voice of conscience
in it
way be changed on account of the numbers who walk
The inhabitants of Sodom, and of the antediluvian world were
not exempted from punishment because they were manyThey were overwhelmed as examples of God's vengeance to
Should not this then make us cautious
all future ages*
what path we follow? Should it not stimulate us to flee from
the destruction to which we are hastening? Oh! "strive to
enter in at the strait gate
2.

The narrow

path,

"

however

unfrequented,

will

surely lead us to glory

[God cannot but delight in holiness And he will testify
Was Lot overlooked in
his approbation of it in the last day
So if there were
in
the
?
or
antediluvian
world
Noah
Sodom,
but one faithful servant of God in the whole universe, he
should in no wise lose his reward
Every step he took in the
good way should be marked by God And in due season he
should arrive at his desired end And, while tribulation and
anguish should be assigned to the disobedient, his patient
continuance in well-doing should be rewarded with glory and
honour and immortality f Should any one then be afraid of
Is it not better to be a persecuted Elijah worsingularity?
the
true
God, than to be an applauded worshipper
shipping
of Baal ?
Let the prospect of glory therefore encourage us
to enter upon the narrow path
Nor let us doubt but that the
enjoyment of the end will amply compensate for the difficulties of the way
]

ADDRESS
i.

To

those

who

are not yet entered in at the strait

gate
[Perhaps you think that the multitudes by which you are
countenanced, afford a reasonable hope that you shall not
But it is not possible for God to assert the contrary
perish
more strongly than he has done in the words before us Will
you then, in spite of this warning, hope that the saved shall
be many, and the damned few? -Or will
you be contented to
perish, seeing that you will have so many companions in
what comfort will it be to
misery ? Alas
you to behold
others as wretched as yourself ?
Will their torments assuage
!

your
e

Dan.iii.

<<

Luke

xiii.

24.

2 Pet.

Rom,

ii.
ii.

5,6.

79,

THE STRAIT AND NARROW WAYS.

(224.)

ig

your anguish? Oh! dare to be singular in the midst of

a wicked world And say with Joshua, As for me, and
my house, whatever others may do, we will serve the
Lord s ]

To those who are walking in the narrow way

[You, no doubt, are blamed for your singularity But
*'
it is a small matter to be
judged of man's judgment" To
be reproached for righteousness sake is no new thing Nor
have you any reason to repine if it be your lot You have
rather reason to rejoice and leap for joy h
Remember, however, that you are not to affect needless singularities, and call
2.

them

If you bring persecution upon yourselves by

religion
such means, you bear your own cross, and not the cross of
Christ That alone which will be pleasing to God is, the following of his commandments In that you cannot be too
exact or resolute But in indifferent matters -it is desirable
Yet
rather to manifest a meek and yielding disposition
compliance may easily be carried too far And, on the whole,
1

expedient always to lean to the safer side You are in

Nor
continual danger of being turned out of the good path
can you be ever safe except while you are looking to God for.
his direction and help k
]

it is

s
1

Josh.xxiv. 15.
i Cor. ix. 19
23.

Matt.

Ps. cxix. 117.

v.

10

CCXXV. THE TREE KNOWN

12.

BY

Pet.

iv.

12

14.

ITS FRUITS.

Luke

vi. 43
45.
good tree bringeth not forth, corrupt fruit ;
neither doth a corrupt tree bring forth good fruit. For every
tree is known by his own fruit : for of thorns men do not

gather jigs, nor of a bramble-bush gather they grapes.

good man, out of the good treasure, of his heart, bringeth
forth that which is good and an evil man, out of the evil
treasure of his heart, bringeth forth that which is evil : for
;

of

the

abundance of the heart

his

mouth speaketh.

of infinite importance to every man to attain a

knowledge of his state and character before God For,
as such a kno\vledge would be the best preservative against

IT

is

a sell-exalting and censorious spirit, so would it keep us

from deluding ourselves with a merely nominal and formal
In order to attain it we must examine our
religion*
N ords
"

See the context,

c a

THE TREE KXOWX BY

2O

ITS FRUITS.

(225.)

actions, and trace them to their proper source

Thus, by discovering what is in the heart, M e shall be
enabled to form a just estimate of our own character, and
be guarded against a fatal presumption on the one hand,
and a needless disquietude on the other This mode of
enquiry is suggested in the parable before us which indeed deserves the more attention, because it was delivered
by our Lord on several different occasions There, are
two truths which it offers to our consideration

words and

I.

It is the heart that .regulates the life

The

heart is, as it were, a fountain, from whence

our actions proceed
In it there is a treasure either of good or evil

all

[While we are unregenerate, we are full of erroneous

and sinful affections We " think that God is

principles,

even such an one as ourselves;" that he will neither "do

" nor evil" to those who rebel
good" to them that serve him,
b
him
We
sin
to
be light and venial, and a
against
judge
worldly carnal life to be consistent with an hope of immortaWhile such are our principles, what can be
lity and glory
expected, but that "our affections should be set on things
Our hopes and fears, our
below, and not on things above?"
are
excited
the things of time and
and
sorrows,
by
joys
only
sense: and those invisible realities, which alone deserve our
What a " treasure of
esteem, are disregarded and despised
c
evil" is thus formed within us
who can number our rebellious thoughts, our unhallowed desires, our vicious indulgences ? How has this treasure been accumulating from our
earliest infancy to this present moment
and we, alas! are as
!

averse to part with

rendered us really happy, or

would " profit us in the day of wrath" The regenerate per" treasure of
son, on the contrary, has within him a
good"
His principles and affections are the very reverse of what
His views of God, of sin, and the world, are
they once were
regulated by the holy scriptures; and his desires and pursuits
are conformable to the dictates of religion
Thanks be to
God, this treasure also is daily accumulating; and he esteems
himself rich only in proportion as the love and fear of God
increase in his heart ]
it

as if

it

as this treasure is, such will be the life

According
" waters
[The
flowing from a fountain" must of necesbe " bitter or sweet"

according as the fountain

sity

itself is

good or bad So where a treasure of evil is in the heart, the

words and actions must be evil also " Out of the abundance
of
Ps. 1.21.
c

Mark

vii.

Zeph. ;. 12.
21
23.

(225.)

THE TREE KNOWN BY

of the heart, the mouth

moving spring

ITS FRUITS.

2t

speak ;" and by that great

Doubtless

will

members be actuated

will all the

may be a freedom from gross immorality, and a conduct

many respects amiable and praiseworthy, while yet the

there
in

is unrenewed
but fruit thai is really good can no more
"
proceed from an unregenerate soul, than
figs and grapes
from a thorn or bramble-bush" On the other hand, where
the treasure of the heart is good, the life will certainly be
good also An holy practice must of necessity flow from holy
principles and heavenly affections-^-We say not indeed but
that there may be found some faults even in the holiest of
men, even as blighted or unsound fruit may be found upon
the choicest tree
But the good can no more practise iniquity,
so as to continue in it, than the bad can bring forth habitually
the fruits of righteousness
St. John assigns the same reason
as is suggested in the text, " He cannot sin, because the seed
of God remaineth in him d ," and, as an operative principle,

heart

regulates his life

]
This truth bein^
O established,'

necessary consequence,

the other follows as a

viz.

By the life we must judge of the heart

Though we are not to scrutinize too nicely

II.

the motives

by which others are actuated, so as to form an uncharitable

judgment respecting them, yet we may, and must
in some cases,
judge of men by their actions Our
Lord uttered the very parable before us on one occasion,
expressly with a view to guard us against the influence
of false teachers and false brethren 6
But it is of our

own

hearts that

we

are principally called to judge; and

assuredly

The man whose

to be

good may know

life is

his heart also

good
"

[if
every tree is known by its own fruit," (and no man
hesitates to call a vine, or a bramble, by its proper name when
he sees the fruit) we need be in no fear of concluding that our

hearts are good, when our dispositions and actions accord with
the word of God
No man indeed is perfectly good, because

"
carry about with us a
body of sin and death :" but
he, who discovers the renovation of his heart by the holiness
of his life, is certainly possessed of a tf good treasure," and
"
may justly be called a good man" ]

we

still

The man

also

whose

life

is

evil

may

conclude with

equal certainty that his heart is evil

[Many, when they cannot deny the sinfulness of their
conduct,
d
*

John

Matt.

iii.

vii.

9.

15, 16,

c 3

THE TREE KNOWN BY

22

ITS FRUITS.

(225.)

But what
conduct, will yet affirm that their hearts are good
is this but to affirm, in spite of the most indubitable evidence
Let auy
to the contrary, that a bramble is a vine or fig-tree ?
man put the question to his own conscience, Can a man, who
lives in a neglect of God and his own soul, have a good h$frt t
Can the proud, the passionate, the revengeful, the fewd,
the intemperate, the covetous, have good hearts ? Then may
a bramble be a fig-tree, notwithstanding iwifcevers bears any
thing but thorns and briers]

ADDRESS
1

Those whose

[It

fruits are evil

not the openly profane, or the grossly sensual alone,
who are not really bringing forth the fruits of righteis

but all,
ousness and true holiness, that we now address And what
must we say ? Shall we flatter you \ we dare not the scripture
speaks plainly ; and it would be at the peril of our souls to
conceal the truth St. John expressly calls you children of
the devil f ; and our Lord declares that everlasting fire must be
g
Shall it seem unreasonable that such should
your portion
be the doom of the ungodly, while the righteous are admitted
into heaven ? Are you at a loss to assign a reason why so great
a difference should be put between persons, who, to outward
appearance, do not differ very widely from each other ?
Know that, if you trace the stream to its source, and examine
their Tiearts, there will be found as great a difference between
:

them, as between the portions that they shall hereafter receive

The one has nothing but a treasure of evil principles and
"
evil affections within him
of the
the other is a

;
partaker
"transformed, into the very image of
his God"
Seek then to have " a new heart and a right spirit
renewed within you"
MUST BE BORN AGAIN;" and
that too for this plain reason, because what you have by
nature is altogether carnal ; and you must receive a spiritual
nature to qualify you for the enjoyment of a spiritual kingdom* Ye must become " new creatures:" " instead of the
thorn must come up the fir-tree, and instead of the brier must
come up the myrtle-tree," if ever you would be monuments
of God's saving mercy 1 ]

divine nature," and

is

"YE

Those whose fruits are good

[Doubtless you wish to have your eridences of conversion
more and more clear With this view it will be well to mark
'all
your words arid actions, and to trace them to their motives
and principles But do not forget that though your own
works are the evidences of your conversion, they are not the
grounds of your acceptance with God It is Christ's obedience
unto
2.

i John iii. 8.
John iii. 6.

10.

*
*

Matt. vii. 19.

lsai.lv, 13.

and

xii.

35

37.

THE TREE KNOWN BY

(225.)
unlo death

ITS FRUITS.

2J

must be the one foundation of your hope

life be,
your eyes must never be turned
HE is your only, and your all-sufficient Saviour

tliat

However holy your

from Christ

In him you are to hope, as well

obscured, as when they are bright

when your evidences are

Nevertheless you should
endeavour to abound more and more in all the fruits of righteousness, that you may have the comfort of an assured hope,
and

God may

be glorified in your deportment

CCXXVI. THE WISE

BUILDER.

Whosoever cometh to me, and heareth my

49.
and doeth them, I will shtw you to whom he is like.
He is like a man who built an house, and digged deep, and
laid (lie foundation on a rock : and when the flood arose,
the stream beat vehemently upon that house, and could not
shake it for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation

Luke

vi.

47

sayings,

built an house upon the earth, against which the stream did
beat vehemently, and immediately it fell ; and the ruin of
that house was great.

I
is of
great importance in preaching the gospel, to
discriminate between the different characters to whom we
deliver our message, and to separate the precious from the
If this be neglected, the wicked will hold fast their

vile.

delusions, and the righteous continue in bondage to their

fears: but if we be faithful in the discharge of this part
,

of our duty, those among whom we minister, will be led

to a knowledge of their own proper character and condition.
Our blessed Lord, at the conclusion of his
Sermon on the mount, shews us how we should apply
our subjects to the hearts and consciences of our hearers.
In the words before us he describes
\

I.

The

character and condition of the godly

Their character is drawn in simple but comprehensive

terms
["

They come

their entrance

under a sense of

no pretensions

to Christ :" this

on the divine
their

own

life

guilt

till

absolutely necessary to
they have come to Christ

is

and helplessness, they have

;
they are obnoxious to the curse
of the law. and the wrath of God*.
After
*
John iii. 18. 36. and v. 40.

>

to godliness

THE WISE BUILDER.

24
After they have
sit

they

come

at his feet, like

to Christ,

Mary
With

"

(226.)

they hear his sayings;"

desiring to he fully instructed

this view they study the holy

in his mind and will.

" meditate in them
day and night :" with this
scriptures, and
" receive the
view also they attend the ordinances, and
word,
in
but
as
it
is
not as the word of man,
truth, the word of

God

."

They do not, however, rest in hearing his sayings; but they

go forth to "do them." They desire, to know liis will in order
that they may do it. They love the most searching discourses,
because by them they discover the evil of their own hearts,
and are led

to aspire after a fuller conformity to the divine

"
thought
image nor would they rest, till they feel every
and desire captivated to the obedience of Christ."J
:

exhibited in an apt similitude

upon a rock, shews that,
however temperate the weather may be at the lime he is buildand when the storms do
ing, he expects tempests to arise
come, he feels himself secure, from a consciousness that his
house is so constructed as to withstand their violence.
Now a godly man resembles him in foresight, and in security.
He knows that, though he may at present be able to live in
some tolerable comfort without religion, it will not be always
so
he feels that, when misfortunes, troubles, sickness, and
death shall come, he will be miserable without a well-founded
hope of immortality. Hence he will not be satisfied with any
religion that will not stand the test of scriptural examination ;
for he knows that no other will prove sufficient in the hour of

Their condition

[A man who

is

builds his house

trial.

When the storms blow, and the tempests beat upon him,
then he finds the benefit of having " digged deep," and laid
his foundation well. Then he stands
immoveably secure the
promise and oath of Jehovah are his firm support: Omnipotence itself upholds him. In vain do troubles from without,
or temptations from within, assault him even in the immediate prospect of death itself he retains his confidence,
"
d
knowing in whom he has believed ," and assured that Jesus
:

will

save

him

to the uttermost.]

In a perfect contrast to this, our Lord exhibits

The character and condition of the ungodly
Their character is the very reverse of that

II.

drawn

already

worthy of observation, that nothing is said of

coming unto Christ. Here is their radical defect had
they ever come as perishing sinners to him, they should have
wanted

[U

is

their

e
Luke x. 39.
a Tim. i. J2. and

Thess.

iv.

68.

ii.

13.

THE WISE BUILDER.

(226.)

25

wanted nothing for-the perfecting of their salvation but they

are too proud to stoop to such an humiliating method of
obtaining mercy they do not feel their desert of God's wrath,
or their need of a mediator: and therefore, though they will
compliment Jesus with the name of Saviour, they will not flee
to him for refuge as those who know, that without him they
must for ever perish.
" hear his
They will indeed
sayings ; but they will not do
them." They may take a pleasure in hearing the gospel
preached ; and, like Ezekiel's hearers, attend the ministration
of the word with as much delight, as others listen to a musical
:

6
performance
They may even shew an extraordinary zeal
about the ordinances of religion f, and may alter their con2
but there is some darling
duct, like Herod, in many things
When their besetting sin
lust with which they will not part.
comes to be exposed, they draw back, unwilling to have their
wounds probed, and their lusts mortified. When they are
"
required to
pluck out their right eye, and to cut off their
right hand," they turn away,
exclaiming, "This is an hard
"
h
saying who can hear it ?
.

It is not the comThis stamps their character as ungodly.

mission of any gross sin that constitutes men ungodly ; but it
is the
retaining of some bosom lust, the rendering of only a
" not
partial obedience to the law, the
having the heart right

with God."]

The

similitude

also reversed exactly describes their

condition

[A person who,, because the weather is fair, builds bis

house without any proper foundation, will, as soon as storms
and tempests arise, find reason for regret. The house, for
want of a foundation, will be undermined, and fall. He will
then lose all the labour and money that he has bestowed upon
and perhaps, with

it,

all

overwhelmed

his family, be

in its

ruins.

The ungodly man " is like

religion must come to

him" in folly, and in danger.

the test at last : if it bear him

to

His

through
comfort

his trials in life,

in death,

still

it

and uphold him with some degree of

can never bear the scrutiny of the

judgment day then every man's work will be tried as by fire

and that which does not endure the fire will be burnt up *.
:

How

will

day

What

the folly of trusting to vain delusions appear in that

regret and sorrow will arise in the mind of him
who has laboured so much for nought
And how " great
will be his ruin," when he shall have no shelter from the wrath
of God, and when the goodly fabric that he built shall crush
!

him

to

atoms

O that
*

Ezek. xxxiii. 31,

John vi. 60.

3-2.

Isai. Iviii. 2.

8
.'

Mark
i

Cor.

vi.
iii.

20.
1

3.

THE WISE BUILDER.

26

that

we

well considered this

build as for eternity

of us would

all

!]

LEARN from

Let us

(226.)

and that

hence

The necessity of practical religion

[Religion does nor consist in mere notions, however just
or scriptural ; but in a conformity of heart and life to the will
of God. We must not, however, mistake, as though our
works were the foundation whereon we are to build (that
would indeed be a foundation of sand :) Christ is the only
foundation of a sinner's hope k ; the only rock on which we
must build but then we must shew that we do build on him,
by the superstructure which We raise upon him and if the
superstructure be not such as to prove that we are founded on
him, our hopes of standing in the day of judgment are vain
1.

and delusive.]

The

excellence of practical religion

house, whose foundation is deep, and fixed upon a
rock, will stand, whatever storms or tempests may beat upon
it.
And thus it is with the practical and consistent Christian.
His principles will bear him up in the day of adversity: he
may defy all the hosts both of men and devils for none shall
ever separate him from the love of God that is in Christ Jesus
our Lord '. And when the most specious structures shall fall,
to the confusion and ruin of those who erected them, the wise
builder shall dwell secure amidst the desolating judgments and
the wreck of worlds.]
2.

[A

Cor.

iii.

11.

Rom.

viii.

38, 39.

CCXXVII. THE PERVERSE CHILDREN.

Luke

vii.

shall

And the Lord said, Whfreunto then

men of this generation % and to what arc

31, 32, 35.

liken the

they like ? Thty are like unto children sitting in the marketand catling one to another, and saying, We have
unto
yon, and ye have not danced ; zee nave mourned
piped
to you, and ye have not Kept .... But wisdom is justified of
all her children.
place,

THOUGH man

is
distinguished from all other animals
of
the
he is far from submitting readily
reason,
faculty
by
In things that are agreeable to his mind
to its dictates

he

is

easily

persuaded

but where he

is

at all

swayed by
prejudice,

THE PERVERSE CHILDREN.

(227.)

27

or interest, he cannot be prevailed

prejudice, of passion,
the
clearest
even
arguments to embrace truth,
by
upon
fulfil his
duty Thus it was with the Pharisees in
On which account he compared them
our Lord's time
to perverse children, who could not be induced by their

or to

to participate in their amusements, notwithstanding every endeavour on their parts to accommodate

*
themselves to their wishes

companions

In
I.

this

parable our Lord intimates

The

reception which his gospel meets with

God

has used a great variety of means in order to

recommend

his

gospel

published it to the Jews under types and shadows

And gradually unfolded it to them in a long series of proWhen the time came for its more general promulphecies
he
sent the Baptist to prepare their minds, and the
gation,
Messiah himself to preach it to them, and to confirm his word
by miracles without number He endued also a few poor
fishermen with miraculous powers, and sent them to publish
the glad tidings, that their divine mission being unquestionable, their testimony might be universally received
Nothing
was wanting that could in any wise promote the acceptance
of the truth ]

[He

But

in every place the gospel has

those to

whom

it

has

been rejected by

come

[The Jews rested in the letter of their law, but hated the
of it; they embraced the shadow, but rejected the substance
By whomsoever the gospel was preached, or under
spirit

whatsoever form, the great majority of that nation could not

be prevailed upon to receive it *Thus at this day, the truth of
God is generally disregarded and despised Men, it is true,
profess to be followers of Christ, and to approve of his religion
But they are not suitably affected with it in any respect ;
they neither rejoice in its promises, nor are humbled by its
" if we
threatenings;
pipe to them, they will not dance ; and
if we mourn to them,
they will not lament"
Notwithstanding
there is such a transcendent excellence in the gospel, and
such an exact suitableness to men's necessities, yet we still
have reason to complain, " Lord, who hath believed our
report?"]
It
* It

was customary

to use pipes

both at marriages and at funerals

at the one in cheerful, at the other in plaintive, strains. And the

children, in their play, are supposed to represent first the festivity of
a marriage, and afterwards the lamentations of a funeral in neither
of which could
they get their companions to join them.
:

THE PERVERSE CHILDREN.

28
It

is

(22?.)

a matter of no small importance to ascertain

The true ground of this reception

The ostensible ground is, that the gospel

II.

is

not properly

administered

[The Jews could not confute the arguments of the Baptist

But they took occasion from the peculiarities of
each to reject their testimony John, agreeahly to the dispensation under which he ministered, was austere in his manners; and Christ, agreeably to the dispensation which he
came to introduce, was affable and social: yet, so far were
the people from being pleased with either, that of' one they
" He is a
" He hath a devil
said,
;" and of the other,
glutton
and a drunkard."
"
I hate the
Thus it is at this time men will not say,
gospel, and therefore will not attend to it;" but they will find
fault with the persons who administer it
and make their
At one time
jeciiliarilies a plea for despising their message.
or of Christ

they represent the ministers of Christ as speaking too much

at another
about faith, and thereby depreciating morality
time, as insisting so strongly on good works, that they drive
men to despair Sometimes they will object to the truth because it is not read to them from a written discourse and
sometimes because of the earnest and impressive manner in
which it is delivered Even the virtues whereby ministers
endeavour to adorn and recommend the gospel, arettfien made
occasions of offence ; and the strictness of their lives, the condescension of their manners, and their assiduity in labours, are
And as no terms were
slated as grounds of heavy complaint
too opprobrious to be applied to the Baptist and to Christ, so
there is no name so ignominous, nor any treatment so harsh,
but it is thought a proper portion for every faithful servant of
the Lord]
:

The true ground, however, must be found in the perverseness of mankind

[We, at this distance of time, see clearly enough the perverseness of the Jews in their treatment of Christ and his
But we are not aware of the same principle opeapostles
Nevertheless the truth is, that we have
rating in ourselves
imbibed notions, which we do not like to have controverted ;
and have adopted practices, from which we will not recede
The gospel proposes humiliating doctrines which we are too
proud to receive and self-denying rules of conduct which we
cannot endure to follow Hence we must either acknowledge
;

that we ourselves are wrong, or find some reason for rejecting

the truth
But we cannot altogether profess ourselves
infidels and despise the gospel as a fable ; we therefore are constrained to blame the mode in which it is administered, and to

condemn

THE PERVERSE CHILDREN.

(227.)

condemn

the preachers of

it

2p

in order to justify ourselves

But

the real ground of our conduct is, that " we love darkness
rather than light"
And, if Jesus Christ himself were again
to preach to us, the same conduct which he formerly pursued
would give the same offence to his hearers, and be made a
pretext for rejecting his testimony

But

of the parable, our Lord suggests

III. The encouragement which ministers, notwithstanding this reception, have to preach the gospel

The
"

in the close

gospel of Christ,

when

justly stated,

is

the truest

wisdom"

" The wisdom of God in a

by St. Paul
mystery:" and the wisdom of God does indeed beam forth in
[It

called

is

every part of it, whether we consider the mysteries it reveals,

Who can contemplate the
or the mode of its administration
method prescribed by God for effecting our reconciliation
with him, or for fitting us to enjoy his presence, and not be
filled with rapture and amazement ?
The more we consider
the satisfaction of Christ, or the agency of the Spirit, the nature of faith or the beauty of holiness, or, in a word, the union
of God's glory and man's happiness in the whole scheme of
redemption, the more shall we he overwhelmed with wonder
at the depths of wisdom contained in it
The progressive steps also by which it has been dispensed,
together with the means by which it has been confirmed and
propagated, yea, even the manner in which it has been
brought home with power to our own hearts and consciences,
will furnish abundant matter to increase our admiration
And must not the consideration of this be a rich encouragement to ministers under all the contempt and obloquy with

which they and their ministrations are regarded ? Yes, they

know that what the world account foolishness is indeed the
wisdom of God b and that " if they be beside themselves, it
is to

God

"

Moreover, the children of wisdom, w ill assuredly receive their testimony

" the children of wisdom" who are

[They are
willing to
at wisdom's gates," and to obey her dictates
And, such
are to be found in every place, notwithstanding the generality
Now "of all these" the gospel
prefer the ways of sin and folly
will be approved, embraced, "justified"
They will shew to
the world, both by their profession and conduct, that it is indeed "worthy of all acceptation" While others pour contempt upon it, these will be nourished by it and while others

"

sit

make
b
f

Cor. i. 23, 24.

Cor. iv. 10, and 2 Cor. v. 13.

THE PERVERSE CHILDREN.

30

(22?-)

make

it a
stumbling-block, over which they fall "and perish,
these will be rendered by it " wise unto salvation
What can a faithful minister wish for more ? He knows
that his labours shall not be altogether in vain, but that there
" his
shall be some who shall be saved by his means, and be
"
for evermore
And this far outjoy and crown of rejoicing
weighs all the injuries and insults, which in the discharge of
his office, he meets with at the hands of a perverse ungrateful

world

To IMPROVE this subject, observe

1 What enemies are men to their own
.

happiness

the Baptist or Christ in view, when they

preached to the people ? Was it to raise a party ? to get a
name ? to gratify their own vanity ? Was it not rather to instruct and save mankind ?
Yet, men every where set themselves against them
And of what concern was it to John or
But to
Christ that they were called by opprobrious names ?
those who thus despised them it was of infinite moment; because they thereby insured and aggravated their eternal condemnation Thus it is of small concern to us to be loaded
with ignominy and reproach
but to those who thus requite
our labours, it is an awful matter ; for they despise their own
Let those who are
mercies, and accomplish their own ruin
thus disposed, reme'mber, that they are far greater enemies to
themselves than they are to us ]

[What end had

" an honest and

good heart !"
who
can
alone
this
profit from the
[They
possess
gift
gospel With such a disposition men will overlook the little
peculiarities which there may be in those who minister the
word, and will endeavour to derive benefit from the word they
2.

hear

What

a blessing

is

that every minister has his proper

may be
well suited to others
They will be thankful that the glad tidings are sent to them ; and will receive the word with the affections suited to it d
They will either "dance or weep"
according as the subject calls for humiliation or joy Thus,
instead of rejecting the counsel of God against themselves,
gift

They

will consider

and that the method which they disapprove,

'"
they will "justify God
by an unfeigned acknowledgement
of his truth, and a ready compliance with his will
Let us then cultivate this disposition So shall that which is
" a savour
to many
of death unto death, be to us a savour of
f "
life unto life
]
d

Acts

xvii. 11,

Ver. 29, 30.

2 Cor.

ii.

15, 16.

CCXXVIII.
Luke

THE INSOLVENT DEBTORS.

And Jesus answering, said

to say unto thee.
And

unto him, Simon,

he saith, Master,
say on. There was a certain creditor, zchich had two debtors :
the one owed Jive hundred pence, and the other fifty. And
when they had nothing to pay, he frankly forgave them both*

40

vii.

42.

I have somewhat

PARABLES
most

the

are well calculated to convey reproof in

convincing, and at the same time in the least

manner
Nothing could exceed the beauty and efficacy of
Nathan's parable to David
That also in the text was admirably adapted to the

offensive,

occasion

The

I.

parable

itself

It presents to
1.

We

unto

God

all,

is

[There
law -of God

But though
than others

our view three important truths

though
not a
all

in different degrees,

man on

earth

who

are guilty in his sight,

The profane and profligate sinner

the more decent moralist

is

are debtors-

has not violated the

some

are far

more so

doubtless worse than

We

must not, however, compare ourselves with others % but

try ourselves by the standard of God's law
And if we bring ourselves to this test, we shall find no cause
for boasting,

even though we may have been preserved from

gross offences
2.

his

No

man, however

little

he may owe, can discharge

own debt

[If we could obey the law perfectly in future, our obedience would no more compensate for our past disobedience,
than our ceasing to increase a debt would discharge a debt we
had already contracted
But we cannot fulfil all that is required of us, or indeed

perform any one action that

is

absolutely free

from

all

imper-

fection

How
care,

then shall we discharge our debt, when, with

we cannot but

daily increase

it

all

our

Nor
*
b

Here the occasion should be briefly stated.

c
2 Cor. x. 12.
See the text.

THE INSOLVENT DEBTORS.

32
Nor

will

(228.)

repentance obliterate our offences against God's

it will those committed

against human
laws
If therefore neither obedience nor repentance can cancel
"
our debt, we must confess that " we have nothing to pay
]

law, any

But

3.

more than

God

is

willing freely to forgive us all

no such difference between one and another as

[There
can entitle anyone to a preference in God's esteem, or procure
him a readier acceptance with God
A
Every one who truly repents and believes in Christ shall
is

surely obtain

mercy
recompence or composition

No
by

is

required to be offered

e
u,s

On

the contrary, an attempt to offer any to

from all hope of favour f

God would

ab-

solutely preclude us

None can be accepted who will not come as bankrupts

nor shall any who come in this manner, be rejected g
]
Such being the import of the parable, we proceed

The improvement that to be made of it

Our Lord evidently intended to reprove Simon,

II.

to

is

he vindicated both the woman's conduct and

Hence it seems proper to improve the parable

while

his

own.

For the conviction of self-righteous Pharisees

1.

[Persons who think their debts small, feel little love to

the Saviour themselves, and are ready to censure those who

do love him
While they approve of zeal

demn
But

in religion
this disposition

in every thing else,

they

con-

it

shews that their seeming piety

is

mere

hypocrisy
If they had any true grace, they would delight to see Christ
honoured, and to honour him themselves ]

For the vindication of zealous Christians

2.

[We would

not plead for

zeal that

is

without know-

ledge

But such a zeal as this grateful penitent discovered, must be

vindicated, though the whole world should condemn it

Are
* The
parable was not intended to set forth the doctrines of redemption, but merely tbe effect which a sense of great obligations
will produce. And, if we would infer that we have no need of faith in
Ibe atonement, because the parable makes no mention of it, we must
infer also that we
may be forgiven without repentance, since there is
no -mention made of that.
*

Isai. lv. i,

Gal. v. 4.

Isai.

i.

18.

and

Iv. 7.

THE INSOLVENT DEBTORS.

(228.)

Are

there

any then

33

who weep

at the Saviour's feet,

their power to honour him ?

and

who seek by all means in

Let
them go on boldly, yet modestly, fearing neither loss nor
shame in so good a cause
And let them knov, that HE, for whom they suffer, will
soon testify his approbation of' them before the assembled
universe

For the encouragement of

3.

all

penitent sinners

[Our Lord, both in the parable, and in his address to

the woman, shewed that no sinner, however vile, should be
spurned from his feet
He even declared to her accusers, and revealed to her own
soul, that he had pardoned her sins
Henceforth then let no man despair of obtaining mercy at
his hands
let

Only

own debt

And
thy

he

us acknowledge to

him our

will say to us, as to the

sins are

forgiven thee"

woman,

inability to

"

Depart

pay our
in peace,

CCXXIX. THE STRONG MAN ARMED:

Luke

When a strong man armed keepeth his palace,

goods are in peace : but when a stronger than he shall
come upon him, and overcome him, he taketh from him all
xi. 21, 22.

his

his

armour

zvherein he trusted,

and

divideth his spoils.

THE

miracles wrought by our Lord were too manibe denied even by his most inveterate enemiesSome however endeavoured to evade the force of them
by ascribing them to a confederacy with Satan Our
Lord shewed them the absurdity of such an idea The
expelling of evil spirits was a confirmation of our Lord's
doctrine
Consequently it tended to the destruction of
Satan's kingdom, and the establishment of his own
This
Satan could not but be aware of He would therefore
never concur in an act which must terminate in his own
ruin
Hence it appeared that the power, which Jesus
exercised over the evil spirits, was not only without the
concurrence of Beelzebub, but in spite of his utmost
exertions to withstand it
To illustrate this truth our
fest to

Lord

delivered the parable before us

VOL.

III.

Extreme

THE STRONG MAN ARMED.

34

(229.)

Extreme caution should be used in explaining the

we may not refine upon them too much,
parables, that
or give to any part a sense which it was not designed to
But some parables were certainly intended to be
bear
3
That which is now
minutely applied in all their parts
We shall therefore
before us serins to be of that number
open

it

in a

way of

familiar exposition

to a strong man armed

and
power of Satan are frequently men[The strength
His very names, Apollyon*,
tioned in the holy scriptures
c
and the God of this world d , evidently
the great Dragon
As
characterize him as possessed of exceeding great power
an angel, he excelled in strength 6 IS or, though he has lost
his original purity, has his native energy been at all impaired
He is rendered more formidable too by " his armour"
f
With what
Alas! what fiery darts has ha in his quiver
inconceivable subtlety does he plan his seasons and methods of
Nor can he have so long engaged in this warfare,
assault g

Satan

is

fitly

compared

without having learned

much by experience]
"

his palace"
hearts of unregenerate men are
[He has the most intimate access to the hearts of men
He entered into the heart of Judas, and prompted him to
h
betray his Lord
By the same invisible agency he urged
Ananias and Sapphira to lie unto the Holy Ghost 1 In the

The

same manner he stimulates all his vassals to the commission

of sin He rules within them as a monarch k And lords it
over them with most despotic sway
Every apartment of the
palace is occupied by his attendants The understanding, the
will, the affections, the memory, the conscience, are all under
1

his controul

If seven spirits only possess some,

name of others m

Legion

is

the

While he takes up his abode in them, he keeps all in

peace
[One would think that a soul possessed by him should be
But he contrives to divert the thoughts of
filled wilh horror
men from all their spiritual concerns He blinds their minds
so that they cannot see their real state
He fills them with a
presumptuous confidence that they shall do well at last" Perhaps he makes them laugh at the idea of satanic influence

He
*
e
f
h
1

Matt. xiii. 18
Rev. xii. 7.

Eph. vi. 16.

John xiii. 27.
2 Tim. ii. 26.

Comp.

33.

and 36
d

40.
2 Cor. iv. 4.
2 Cor. xi. 3.

>

Eph.

Kings xxii. 22. with Jer.

with

vi. 14.

n.
20.

vi. 11.

Acts

v. 3.
Luke xi. 26.

ix.

ciii.

Rev.
Ps.

viii.

Eph,

30.

i.i.2*

THE STRONG MAN ARMED.

(229-)

35

He

suggests that God is too merciful to inflict eternal punishment And that all apprehensions of divine wrath are the
effects of superstition or enthusiasm
Jf at any time they are
impressed l>y the word of God, he catches it away, lest

they

should believe
his vassals,

There

it

and

lulls

One

is

Thus he continually deceives

them asleep in a most fatal security ]

and be saved

however, even Jesus,

who

is

stronger

than he
[Satan indeed is a roaring lion but Jesus is the all-powerof the tribe of Judah p Satan is the serpent that
bruised the heel of Jesus; but Jesus is the woman's seed that
Jesus vanquished him in repeated
effectually bruised his headi
combats'"
And at last triumphed over him upon the cross 5
Yea, and led him captive in his resurrection and ascension
Nor does he exercise less power in his people than he then
;

ful lion

did/or them

fiercest assaults

His grace
of Satan

is

sufficient to fortify us against the

Nor shall the weakness of his
7

people counteract or retard his career of victory

Nor

can Satan any longer retain his hold when Jesus

comes

to eject him
[Satan strove indeed to the utmost to keep possession of
the bodies of men
Nor .relinquished them at last without the
most strenuous efforts to destroy them z Thus will he maintain a conflict with Jesus in their souls
If he be- driven from
the outworks, he will defend himself in the citadel
Sometimes

he may appear for a season to defy omnipotence itself But

in due season he is invariably overcome
His strong holds,
one after another, are demolished* And he is constrained to
surrender the palace which he can no longer keep ]
Jesus having *driven him from the soul, will turn

all its

powers against him

[A sinner, while under

Satan's dominion, has many

His wisthings which prove serviceable to that wicked fiend
service
of the
into
the
all
are
dom, riches, influence,
pressed
devil
All are used to strengthen his power, and to undermine
the authority of Christ
But when Jesus has gained possession
of a soul, he instantly secures all its powers And turns the
Whatever wealth or inartillery of Satan against himself
is now made subservient to the
fluence the man
possessed,

Redeemer's

interests

The gold of Egypt is formed

And

Lord

for the sanctuary of the

every talent

into vessels
is

improved
in

Luke.
r
*

Matt.

Eph.

* Rev.

viii. 1-2.

iv. 10.

iv. 8.

' JRev.
vi.a.

John

v. 5.

and xvi.
John iv. 4.

xiv. 30.
u i

Mark

11.

ix. 20, 26.

Gen.

Col.

iii.

ii.

15.

15.

x 2 Cor. xii.
*

79.

a Cor. x. 5.

THE STRONG MAN ARMED.

gf)

Thus does Jesus

in promoting; and establishing his kingdom
And enable the once captive
drive Satan from his fortress
d
]
soul to trample on him as a vanquished enemy
1"

the parable thus explained we may learn

1. What true conversion is
sen[Conversion does not consist merely in a change of
timent It supposes that our false peace has been broken
And that Satan has been made to yield to the victorious grace
of Jesus Jesus himself too is now become the sole monarch
of our hearts And we are cordially serving him with all our
Let us see
power Let us try ourselves by this touchstone
whether we be indeed new creatures Nor let us rest till we
e
-be turned from the power of Satan unto God
]

From

Whence

2.

it is

that any are converted

So
are in themselves the willing slaves of Satan
far from desiring deliverance from him, they fight against
Most assuredly therefore they are not. the autheir deliverer
It is Jesus alone who chooses
thors of their own conversion
It is he alone who begins and carthe objects of his favour
f
To him therefore must
ries on the good work within theni
redeemed soul ascribe the glory g None can boast as if

[Men

every
Nor need
they had effected any thing by their own power*
To
their
be
broken
bonds
could
never
as
though
any despair
every one, who wishes to be made free, there is abundant enMay our eyes be so directed
couragement in the scriptures
to Jesus that his power naay be magnified in our deliverance
]
1

11

What

is the
duty of those who are converted
Satan
never
leaves a soul without reluctance, so does
[As
lie ever watch for an opportunity to return to it
Nor will he
fail of accomplishing his purpose, if our hearts be not
guarded
by the Lord Jesus Let none then be satisfied with purging out
1
In vain will the house be swept and
only some grosser sins
garnished, if it be not occupied by the divine inhabitantSatan will return with seven devils worse than himself And
the last state of such men will be worse than the first m
Let
all then be on their guard
And commit the keeping of their
Then shall all the attempts of their enemy be
souls to Jesus"
He who never slumbers will surely preserve them
baffled
And they shall be made the habitation of God to all
*

3.

What we

say therefore to one,

2Cor.x.6.

Acts xxvi. 18.

h
J

i Cor. iv.
7.
2 Pet. i; 9.

Ps, cxxi.

47.

f
*

John

Zecb.

iv. 9.

Eph,

Heb.

24, 25.

eternity

all,
d

v. 18.

Isai. xlix.

m Luke

we say unto

22.

Rom.

xvi. 20.

Zech. iv. 7.

xii. 2.

k Isai. xlv. 22.

xi. 25, 26.

ii.

WATCH

Pet. iv. 19.

Mark xiii.

37.

CCXXX.

THE RELAPSED DEMONIAC.

xii. 43
When the unclean spirit is gone out of a
45.
man, he walketh through dry places, seeking rest, andjindeth
none. Then he saith, I will return into
my house from whence
I came out and when he is come, hefindeth it empty, swept,
and garnished. Then goeth he, and taketh with himself seven
other spirits, more wicked than
himself, and they enter in and
dwell there : and the last state of that man is worse than the

Matt.

Even

Jirst.

so shall it be also unto this

wicked generation.

THOUGH

the general scope of the parables is, for

the most part, plain and obvious, it is often difficult to
see the precise meaning of some circumstances contained
in

them

This is the case with the parable before us

the
minuter incidents of which may be considered perhaps
rather as ornamental, than as essential parts of the para;

ble itself

Its import, on the whole,

suggests the following observations
I.

Persons, once delivered from Satan, are again open to

his assaults

Satan certainly has power over the hearts of men

[There is much ascribed to his agency in the holy scriptures

He

is

said lo blind the eyes of unbelievers

15

and

to rule in

their hearts

Though he has not the same power over men's bodies as he

once had, he evidently possesses their souls, and drives them
to perdition"

But
*
Our Lord had cast out a devil ; and this was by the Pharisees imputed to a confederacy with Beelzebub. After shewing the absurdity
of such a notion, he contrasted their state with that of the Ninevites
and the Queen of Sheba; and compared them to a relapsed daemoniac,
who would be in a worse state than if Satan had never gone out of him
a't all.
If we proceed to explain all that is spoken respecting the unclean spirit, we must interpret it of Satan, ejected from the Jews,
and going in dry, that is, unfrequented places, or places not wafered

by the gospel, to find rest among the Gentiles ; and, upon being
pursued thither by the preaching of the apostles, returning to take
more full possession of the Jews than ever; since, however reformed
some of them might be, they were, as a nation, perfectly prepared,
through their inveterate lusts and prejudices, to receive him.
b

2 Cor.

iv. 4.

*:

Eph.
i>

ii.

2.

Mark

ix,

a2

THE RELAPSE!) DEMONIAC.

38

(230.)

dominion through the preaching

But he
of the gospel
[Paul was commissioned to turn men from the power
of Satan unto God e
And the gospel was the weapon whereby he rescued them
from his dominion f
often loses his

The same divine energy also attends it, when used by us g

Though conversions are more rare than in the apostles' days,
they are not

less real

Yet they who have been

open

delivered from him, are

still

to his assaults
often did he repeat his attacks on Peter

[How

With what envious malice did he

buffet Paul

h
!

1
!

How did

he renew his attempts even on Christ himself k

watches for his opportunity to destroy us
Nor shall we be wholly out of his reach, till we are finally
ra
]
discharged from our warfare

Thus he

still

We had

need therefore to watch against

subtle

this

for

enemy;
II. If we be a second time

subjected to Satan's dominion,

be worse than the first
certain that Satan can never finally prevail against

our
It

is

last state will

the elect
[This
of them"

is

evidently implied in the character which

The promises of God also insure

him
Hence they are taught to defy
ness?

to

them

is

given

the victory over

the powers of dark-

all

They, into

whom

he may return, are described

in the

text

[The true children of God desire to be ever " filled with

the Spirit"
Nor will they suffer the things that
please Satan to abide
quietly in their hearts
But self-deceivers are satisfied, like Herod, with a
partial

change *

And
fied

continue with their old affections and lusts unmorti-

Judas,
'

Acts xxvi. 18.

Matt. xvi. 23.

Luke

Compare Luke

iv. 13.

'

o Cor. x.
4.
xxii. 31.

John

Pet. v. 8.

Horn. xvi. 20.

Mark

'

vi. 20.

xiv. 30.

Epht

Rom.

ps

t 2

25, 26.
2 Cor. xii. j.
xxii. 53.
ii.

Luke

vi> , lf ,
viii.

Tim.

38, 39.
Ixxviii. 36, 37.

John ii. 13,

and v. 18.

14.

THE RELAPSED DJEMONIAC.

(250.)

Judas, Ananias,
world

"

Demas, no doubt

Hence Satan found

their

emptied" of gross sin, but

And, wherever this is the

39

retained their love of this

hearts

"

swept" indeed, and

s^illjtifnishe^ for his reception

case, he will surely, however ex-

pelled for a season, return eje long with increased

On his return

to

them

their state will

power ]
be worse than ever

[The Holy Spirit will be grieved, provoked, quenched*

r:
Their consciences will be silenced, and made callous 1
Their evil habits will return, and gain an irresistible dominion
They will live only to treasure up wrath against the day of
wrath
'

And

the deliverance, which they have neglected to improve,

u
]
aggravate their final condemnation

will fearfully

ENQUIRE
Have vre ever yet been delivered from Satan ?
[Perhaps many doubt whether they have ever been possessed by Satan
But this alone is sufficient to prove, that they are yet under
his dominion
That usurper reigns in all till he is vanquished and expelled
1.

by Jesus Christ

And it is only in answer to fervent pratyer, that the adorable

Saviour puts forth his power to drive him out ]
2.

hirn

Are we

yet daily maintaining a strict watch against

[If he has been cast out of us, he

nity to return

is

seeking his opportu-

Nor can he be kept away, but by constant prayer and watchfulness

Let us then guard every avenue of our hearts

Let us implore the aid of our divine inhabitant
The exertion of our own power in dependence on the
intercession and grace of Christ, will insure us a successful
issue of the conflict*

Eph.
n

iv.

2 Pet.

Isai.
30.
20, 21.

]
Ixiii.

ii.

10.

Jam.

CCXXXI. THE
Luke

xi. 35.

Take heed
'

REASON
human mind

is

l
Thess. v. 19.
i Tim. iv.
with Luke xxii. 31, 32;.

SINGLE EYE.

that
therefore, that the light

is

in thee

be not darkness.

certainly the richest

When

2.

iv. 7.

'endowment of the
word and Spirit of

regulated by the

D 4

God,

THE SINGLE EYE.

4O

our paths, and enable us to guard

But it is
against every dangerous or important error
of
so
capable
warped by specious reasonings, and
being
selfish considerations, as to become an engine of Satan,
and an instrument of our more aggravated ruin There is
nothing, however unreasonable, which a perverse spirit
will not do
nor any thing, however criminal, which it
will not justify
The whole conduct of our Lord's enemies
evinced this melancholy truth
He had confirmed his
divine mission with innumerable and most stupendous
miracles, and yet the incredulous Jews were always
This gave occasion
asking, What sign shewest thou?
to (what we may call) the parable of the single eye;
in which our Lord shewed the necessity of acting with
a simple and pure intention and from which he sug-

God,

it

will direct

>

gested the

most impressive caution before us

We

shall

inquire into

The import of this caution

"
the light within us" w-e
By
may understand reason
or conscience
And it may be said to become " darkness"

I.

1.

When, though

it

does shine, we

will

not follow

its

direction

[The eye, supposing it to be free from any defects, is

So reason or
capable of directing all the motions of the body
conscience, if freed from all undue bias, will serve in a great
measure to regulate the active powers of the soul* But as a
person who should keep his eyes shut in order that he might
not behold the light, would be in the same predicament with
one who was really blind ; so the person, who either will not
bring his reason and conscience to the light of God's word, or
obstinately determines to persist in the paths of error, is, in
effect at least, as much in
darkness, as if he did not possess
any such faculties ]
2.

When

it is

obscured by any defect

in the

organs of

vision

[As vicious humours will destroy the sight of our bodily

eyes, so will sinful affections impair the powers of the mindPrejudice, passion, or interest, will often blind us to such a
degree, that we cannot discern the things that are most obvious
to others
all are sensible of this weakness in others;

We

and
it

it

would be well

in ourselves

Not

if

we were more on our guard respecting

to

mention the innumerable instances

which
Frov. xx. 27.

THE SINGLE EYE.

(231.)

41

which manifest themselves

in our conduct towards each other,

blinded in their conduct towards
While Christianity in general is allowed to be both
good and necessary, there is scarcely any regard paid to its
Its fundamental
particular, and most distinguishing tenets
doctrines, such as original sin, justification by faith, regejieration by the holy Spirit, are discarded as erroneous ; and its
mbst essential precepts of holiness and self-denial are ridiculed
as preciseness and enthusiasm
Where the jaundiced eve receives such an impression respecting the most important truths,
its
light must be considered as no better than darkness
]

how
God

universally are

men

When, under a

3.

professed regard to

it,

we do what

is in itself evil

no uncommon thing to put " evil for good, and

darkness for light," and to engage earnestly in some evil conduct under the idea that we are doing what is right b Our
Lord has taught us to expect that men would persecute and
even " kill his faithful followers, and imagine all the time
"
that they were doing God service
And Paul, in the midst of
all his boasted
unto
morality, persecuted the Christians even
"
<e
c
A
death, and persuaded himself that he
ought to do sosimilar conduct yet obtains in the world
There are thousands
[It is

who

yet think it their duty to oppose the progress of the gosand

to repress by every means in their power its influence
pel,
over their friends and relatives The light of such persons
]
surely is, not only dark, but darkness itself
It

appears then that the caution

'violate

the dictates

of our

is,

conscience,

more deeply on our minds, we

not to neglect or
impress it the

To

shall consider

The reason of it
The Jews had manifested

II.

a most astonishing perverseness in resisting all the evidences of our Lord's mission
And he well knew how fatal it would prove to them, if
it
any longer Hence he gave them
solemn caution, which may for similar reasons be
given also unto us

they should persist in

this

The evil,

i.

against which

we

are guarded,

is

common

evil

[Though there

is

much ignorance

in the world, yet there

far short of
any, whose practice does not fall very
what they know to be their duty There certainly are different degrees of light in the minds of unconverted men but
" resist the truth," and "
all in some measure
imprison it in

are few,

if

unrighteousness"
*

Iai. v. 20.

John xvi.

2.

Acts xxvi.

9.

THE SINGLE EYE.

42
11

"

When

(231.)
so general,
When all of us

therefore this evil

is

unrighteousness
should we not be on our guard against it ?
see how much it prevails in others, should we not suspect its
Let every one tremhle for his own
influence over ourselves ?
house, when he sees it standing in the midst of a general
conflagration

an

It is

2.

which we are prone

" deceitful above

evil to

[The heart

is

justly" said to be

and desperately wicked

ing over

its

things,

The world also presents to us ten thousand pleas that serve to confirm our delusions And Satan,
who beguiled our first parents in Paradise, doubtless lends his
aid to lead us astray, and to keep us ignorant of our real state
Who is there amongst us that has not experienced this proneness to
The very apostles on some occasions
" knew self-deception
not what spirit they were of" And who has not
its

own

all

ready and ingenious in colourown devices, and in justifying whatever tends to

It is

satisfaction

repeatedly found, that the things, which seemed right in his

eyes at one time, have, in an hour of sober reflection, appeared
to have been the extremest folly ?
Surely then we never can
be too watchful against the treachery of our own hearts ]
It

3.

an

is

evil that greatly aggravates our guilt

"
us a conscience capable of
accusing or

[God has given

excusing" us according

we

to the true tenor of ^ur actions

Now

by continued opposition to its dictates, our sin is aggravated an hundred-fold

This is repeatedly declared both by Christ and his
f
And can we suppose that our punishment also will
apostles
not be proportionably enhanced ? Will not " the servant
who knew his Lord's will and did it not, be beaten with more
"
Will
stripes than he who transgressed through ignorance ?
if

either

warp

it

by

vile affections, or silence

it

a less degree of light, " rise up in

those
who enjoyed more ample means of
judgment against"
No doubt,
instruction, and yet neglected to improve them ?
" better never to have known the will of God at
it were
all,
than, having known it," to live in an allowed opposition to

not those,

who improved

it-]
It is

an

us in the greatest danger

not receive the truth in the love of it, we have
reason to fear that God will give us
up to our own delusions,
that we may believe a lie, and receive the condemnation due
to our perverseness g
He sometimes suffers the light itself to
have no other effect than to blind our eyes h And what a
4.

[If

we

evil that involves

will

tremendous

18. xetTtxptiruv.
heathen felt this: " Video meliora
e
deteriora
Rom. ii. 15:
proboque
sequor."
f
Jam. iv. 17. John xv. 22. and ix. 41. and iii. 19 21.
* 2 Thess, ii.
*
Isai. vi. 9, 10.
11,12.
d

Rom.

i.

THE SINGLE EYE.

(231.)

43

We should only
tremendous judgment would that be
wander further and further from God, till we had " filled up
the measure of our iniquities/' and be thus " treasuring up for
ourselves wrath against the day of wrath "-^-Should we ever be
" better were it lor us that we had never been
left to this state,
!

born"]
e

'-J

<i'j:J ;>,-.'*

"fioji.'fi

Having thus explained the reasons of this

shall conclude with a few words of ADVICE
1

Get your

iiW..*:'i\i

caution,

we

conscience truly enlightened

[It needs the illumination of God's word and spirit

Without that it will be but a blind guide at best God however has promised, for the comfort of those who seek him, that

" The meek he

his way"
]
2.

will

guide in judgment, the meek he will teach

Regard the dictates of conscience

in little

things

[Conscience must exerci.se an uncontrolled, unlimited

" exercise
sway You must
yourself
daily to keep it void of
"
offence towards God and man
If you violate its dictates in
small
will soon cease to reverence it in greater
things, you
matters But listen to its voice oh all occasions., and it will
never suffer yorf to err materially There shall always be a
voice behind you, saying, " This is the way, walk ye in it* "- ]
3.

Guard

against worldly and carnal lusts

astonishing to what a degree even the most sensible

David and Solomon, may be blinded by " foolish and
"
hurtful lusts
'the love of money, of pleasure, or of honour,
alas! how will they warp the judgment, how will they divert
us from the path of duty
Love not the world if you have
God The two attachments are
wish
to
the
of
love
any
possess
k
inconsistent and incompatible with each other
]
[It
men, as

is

Set the Lord Jesus ever before you

will follow him,
is the
light of the world and if you
If you can find what
shall
in
darkness
never
walk
you
Christ would have done in your situation, do that resolutely
4.

[He

and universally
*

Isai.

xxx. 21.

John

ii.

15.

CCXXXII. THE
JVIatt. xiii. 18.

Hear yt

John

viii.

12.

SOWER.

the parable

of the

sozvcr.

THE

word of God, by whomsoever delivered, makes

a different impression on different people

When

THE SOWER.

44

(232.)

When our Lord himself preached, his discourses did

not carry conviction to all
Nor did his apostles find that all would receive the
truths declared by

them

a great diversity of effect

Thus,
day, there is
the
the gospel
of
hearers
produced among
Our Lord foretold that this would be the case in all
ages of the church
He compared " the word of his kingdom " to seed
in this

cast into different soils

And

the fruits resulting from

to the various

it,

of the different grounds

In unfolding the parable of the sower,

we

produce

shall be led

to notice

The way-side

I.

hearers

There are two things wherein careless hearers resemble

seed fallen by the way- side
"
"
hear the word without understanding
They
[They attend upon the ordinances merely in a customary
manner
They do not go to hear with a view to obtain benefit to
their souls

Their minds are occupied about something they have seen

or done
Or are meditating some new plans of business or pleasure
Thus, though they hear the word, they scarcely give it any
attention

Or

attend merely to the style of composition and

manner

of delivery

No wonder

truth

then that they obtain no solid views of divine

lose it without regret

Satan"
is more concerned with them than
["
they are at
all aware of
Like " the fowls of the air," he hovers round them to

They

"
" catch
away the seed
The word is no sooner
from it

Nor

is it

difficult for

uttered, than

him, by suggesting other thoughts, to

accomplish his purpose

lie well

knows

he turns their attention

that, if

be saved" by it
And that, if they hear
cannot but believe it

they truly

" believe the

word, they

will

it

with attention and candour, they

Hence

THE SOWER.

(232.)

45

Hence belabours
If, flfter .all,

incessantly to divert their minus from it

some scattered truths remain upon the mind,
" trodden down "
the incidental occur-

they are speed i]y

rences of the day

These,

it is

l>y

to be feared, are

by

far the

most numerous

class of hearers

But there are some

come

to

whom

the

word seems not

to

in vain

The stony-ground hearers

These, though equally hard as to their hearts,
widely from the former
"
"
the word
II.

differ

embrace
gladly
[Their affections, like a thin coat of earth upon a rock,
" receive the word"
The novelty of it, and their hope of an interest in it, delights

They

mind
They are moved

their

at the sufferings of Christ, or the promises

of the gospel, as they would be at any good news, or pathetic

story

"

"

Immediately

make a

they begin to

profession of reli-

gion

And seem

to surpass

many who

have been longer instructed

in the

way ]
But they " renounce it again speedily"
[They never were deeply convinced of sin, nor

felt their

need of Christ

They embraced the gospel, without ever

seriously counting

the cost

Ere long, they find that they have to endure " persecution
"
for the word's sake
"
the sun" in its brightness, penetrates through
This, like
the surface of their affections
And burns up the seed, which was " never rooted " in their
understanding and will
Then they renounce their profession as speedily as they had
taken it up
And either " secretly decline" from the society to which
they were attached
Or " openly proclaim the disgust," with which their late
pretensions have inspired

Nor

are these the

them

only persons

who

disappoint the

hopes of the sower

III.

The thorny-ground hearers

a' class who more

These are

nearly resemble that of

true Christians

But

THE SOWER.

46

But though their profession

end is not more happy

They maintain a

the word

their profession

away
ground
They maintain,

more

is

for the

most

like

end
the way-side

those of the

like

part,

their

specious,

to the
religious character

[They do not disregard

hearers
Or cast

(232.)

stony-

an uniform regard to the

gospel
associate with the people of

They

God

in preference to all

others

They worship God in their closet and family, as well as in

the public assembly
Nor do they live in any practices which are grossly inconsistent with their character
]

But the

fruit

which they produce

is

not of a

"
perfect"

kind

" the thorns "

[They were never thoroughly purged from
which were natural to the soil
" The cares or
of this world" still continue to corpleasures

rode their hearts

There

is

"
always

something which they desire" more than

real holiness

Thus the nutriment of the

soil is

withdrawn by noxious

roots

And

the influences of the air and sun

" obstructed "

by sur-

rounding branches

Hence their fruit is never properly matured and ripened

Their confessions want that tenderness of spirit that argues
them

sincere

Their prayers, that holy importunity, which alone insures

success

Their praises, that love and fervour, which alone can make

them acceptable
The whole obedience of
.^energy,

which

results

their lives is destitute of that divine

from the operation of God's

The seed however

that

is

sown

is

Spirit

not wholly unpro-

ductive

IV. The good ground hearers

There is a most essential difference between these and
the preceding characters
They receive the word with humility
[All the other characters have the soil itself depraved
But these receive the word into " honest and good hearts "

Not

that

their hearts are altogether

free

from

human

depravity

But

THE SOWER.

(232.)

47

But they have an upright intention and desire to profit

They neither cavil at the word, nor endeavour to pervert
its meaning
They wish to be instructed by it, and to fulfil whatever it
requires

In hearing

they apply

it,

it

as the

word of

GOD

addressed

to their souls

And

is

(which

they
" understand
it"
They see its import,
suited to their case

taste its sweetness,

.the others)

and embrace

it

as

it

They improve

not said respecting any of

xvith diligence
*"
to
bring forth the fruits"

[They are careful

of righte-

ousness

" Not " that

of them accomplish their wishes " in an

all

"

equal degree

Splendid talents, extensive influence, or favourable occasions

enable some to distinguish themselves from others
On the other hand, poverty and seclusion may cause the
light of others to be more obscured
Degrees of grace too, like a kindlier climate and a richer
soil, make an abundant difference in degrees of fruitfulness
Some, like St. Paul, have no delight but in adoring and

may

...

God

serving

They burn with love, not towards

their most cruel enemies-

And

all their

their friends only,

but

tempers, wishes, thoughts, are cast into the

mould of the gospel

Others, though

less

eminent, are

filled

with zeal in their

master's cause
If they be not borne as on seraphs' wings, they run eagerly
?s in a race

And, though labouring under some

of their Saviour's image

infirmities,

they bear

satisfied

with their

much

Nor

are they

who

are least

fruitful

attainment

They uniformly

God

is

holy

conflict with sin,

and long

to

be holy as

ADDRESS
[Let us "hear
ourselves
Let us

examine

this parable,"

to

not to judge others, but

which of the foregoing

belong

What
the word

What
gospel

has been the disposition with wtiich

we

classes

we

have, heard

the benefits

we have received from

the preadhed

Have

THE SOWER.

48
hearts

(232.)

laboured to treasure up the truth of God

Have we

in

our

Has it overpowered the corrupt desires which would

obstruct its growth r
And are we rising daily beyond the form, to the life and
power of godliness

"
Surely neither Christ nor any faithful "sower of the word
will account his toil repaid if he see not this fruit of his

labours
Let us not then be satisfied with being
"
"
altogether Christians
If the word produce not its full effect,
benefit at

If

it

f<

almost

it

"

and not

convey no

will

all

destroy not the noxious weeds, the weeds will certainly

destroy it" a savour of

If it be not

life

unto

life, it will

be of death

unto death"
profession men may make, none but the good
will be saved at last
hearers
ground
Let us now then guard against the devices of our great

Whatever

enemy
Let us watch that he take not the seed out of our hearts
Let us harrow it in, at it were, by meditation and prayer
And, however fruitful we have been, let us labour to abound
more and more* ]
a

The

observations

made

fined to the parable itself,

8,

1823.

words marked

Mark

it

iv.

in this discourse being almost wholly consuffice to refer to that. See Matt. xiii.

may

8,14

with inverted

20.

commas

Luke

allude

viii.

15.
to

particularly

The
the

parable.

CCXXXIII.
Luke

THE LIGHTED CANDLE.

No man when

he hath lighted a candle,

or putteth it under a bed ; but setteth
it on a candlestick, that they which enter in may see. the light.
For nothing is secret that shall not be made manifest ; neither
any thing hid that shall not be known, and come abroad.
Take heed therefore how ye hear: for whosoever hath, to him,
shall be given : and whosoever hath not, from
shall be
taken, even that which he seemeth to have.
viii.

covereth

16
it

18.

with a

vessel,

Mm

AMONG

the antient philosophers there were some,

who

more immediate followers, principles

different from what they avowed to the public at large
But there was no such insincerity in our divine teacher

instilled into their

He

THE LIGHTED CANDLE.

(233.)

He Hid indeed instruct his peculiar disciples more fully

than others (for others were not capable of enduring the
clear lignt of his gospel) but it was his
design that, in
due season, the whole truth should be ma,de known to the
world; and of this his intention he advertised his disciples, at the very time that he was explaining to them
his public discourses.

In the parable before us he suggests the duty

Of those who

preach the gospel

a
li^ht in the midst of a dark world
gospel
[The world lieth in utter darkness nor has it any means
of discovering the vvay o.f acceptance with God, but by the
gospel of Christ
Something of Go,d may be learned from the
visible creation
and reason may discover many things that
are proper to that relation which we bear to God and to each
other: but nothing can be known of Christ, nor can any
means of reconciliation with God be devised by unenlightened
reason
It is in the gospel only that the Saviour is exhibited,
and that all the things belonging; to our peace are fully revealed
Hence the word of the gospel is represented as a
light shining in a dark place*, and as that light to which the
.whole world must be indebted for life and salvation b ]
I.

The

is

It

is

the duty of ministers to preach this gospel

With

1.

fidelity

not sufficient to amuse the people with moral essays,

or with dissertations that shall display our own
learning
must preach Christ crucified
must "determine to know
[It

is

We

We
"

We

c
must never omit any
nothing els.e among our people
opportunity of setting before men that ''light which God has
sent into the world "-We may indeed, yea we must, use
discretion in our method of dispensing the gospel, lest by an

injudicious declaration of the truth we injure those whom it

d
is our desire to benefit
But, in this, we must be actuated,
not by worldly policy or the fear of man, but solely by a love
to the souls of our fellow-creatures
When no such necessity
imposes a restraint, we must declare the whole counsel of

God e

With perseverance
[As a man should not substitute any thing else in the
place of the gospel, so neither should he withdraw from the
2.

engagements he has solemnly entered into to preach thq

gospel
a

2 Pet.

Isai. Ix. i
ip.
3.
f
* Johnxvi. 12. i Cor.iii.
i, i. Heb. v. 11. 14.
i.

VOL.

III.

c
e

Cor.

ii.

2.

Actsxx. 20,27,

THE LIGHTED CANDLE.

5O
f

(233.)

Neither political ambition, nor worldly care, can ever

gospel

justify a man in intermitting,

mount duties of the ministry 5

much

less in vacating, the para-

Not even sickness itself is any

excuse for neglecting to employ the strength we have in the
h
service of our God
We do not say, that the education of
is
but it should never
youth
incompatible with the ministry
be suffered to make void the superior obligations which .we
owe to God, and lo the souls of men It may be made subservient to the ministry
but must never supersede it ]
:

From
pass on

the duty of those

Of those who

II.

We

who preach

the gospel,

we

to consider that

should

hear

it

" take heed how we hear

it"

*
should be extremely careful what we hear ; lest we
be led astray by those, who profess to guide us into the way of
k
We must also be duly attentive to the mariner in
peace
which we hear
must not be indulging a vain curiosity, or
a disposition to cavil; but must receive the word humbly, as
m
the word of God himself ; attentively, in order to retain it ;
n
and obediently, with a view lo practise all that it enjoins
If, like those to whom this injunction was given, we be already
in the ministry, or are preparing for it, our obligations to
profit by the word, whether in the church or in the closet, are
greatly increased
]

[We

We

An
1

attention to this duty is of infinite importance

as
invariably receive benefit in proportion

We shall

we do

attend to

it

that has ever searched the holy scriptures in private, and waited diligently on the public ministration of the
gospel, has not found that, together with increasing views of
the truth, his faith, his hope, and all his graces, have been

[Who

strengthened and confirmed

2.

We

neglect

shall assuredly suffer loss in proportion as

we

it

[From whatever cause we are led to slight the ordinances

of religion, or to decline from the study of the sacred oracles,
we shall soon find occasion for regret and sorrow We may
ask of all who have experienced such declension, Have you
not lost much of the light and liberty which you once enjoyed in yoar souls ? have not your graces languished ; your
corruptions
i

Lev. xxvii. 28, with Luke ix. 62.

* 2

Tim.

ii.

of preaching

but,

k Prov.
xix. 27.

Jam.

i.

i Cor. ix. 16,

17.
v. 23.
Paul does not say, Leave
*
Mark iv. 24.
care of your health.

3, 4.

21, 22.

Take

'

Tim.

Thess.

Acts

ii.

xvii.

m Heb.

13.
1 1,

12.

ii.

i.

THE LIGHTED CANDLE.

(233.)

51
increased

difficulties

corruptions gathered strength

your
;
your comforts vanished ?
God has inseparably connected prosperity with diligence,
and with remissness want? ]
;

APPLICATION
[If the true light now shine around you, be thankful foi
and walk in the light, lest the candlestick be removed^,
and ye be left in utter darkness 1 And " let all make their
" as
to shine before men
in the
it,

;" that, being

lights
" win
by their holy conversation" those,
who have resisted the light of the written word, and shut their
ears against the preached gospel 3
]

light

world," they

P Prov. x.
4.
r

John

xii.

may

Matt. xxv. 28, 29.

s

35.

Pet.

CCXXXIV.
His

Matt.xiii. 36.

unto us

the.

iii.

i, 2.

Rev.

ii.

5.

Phil.

ii.

15, 16.

THE TARES.

came unto him, saying, Declare

parable of the tares of thejicld.

disciples

THERE

is much in the
holy scriptures which unenlightened reason cannot comprehend
Hence the proud and self-sufficient continue ignorant

of

many

truths

But they, who seek divine teaching have more enlarged views

God can " reveal to babes what he hides from the

wise and prudent"
Nor will he leave any in darkness who pray for his
Spirit

The

apostles set us an

example worthy of our imi-

tation

Our Lord

delivered

many

parables which none clearly

understood

But while the Scribes and Pharisees stumbled at them,

more teachable apostles entreated their Lord to ex-

the

plain their import

Both the parable of the tares

and the explanation of it

are contained in this chapter*

To
*

Ver. 24

30. and 37

E 2

43.

THE TARES.

52

To

elucidate

it

more

fully,

we

observe, that the

mem-

bers of Christ's visible church resemble wheat and tares

growing together
In their present growth
The church, like a field in which different grains are
sown, contains persons of very different characters
I.

[Jesus sows much "good seed" in this wretched world

use he makes of his ministers, the glory is his

Whatever
alone

But " Satan"

is

"sowing bad seed"

indefatigable in

in the

church

He takes advantage of the sloth

servants b
And

raises

and carelessness of

Christ's

up hypocrites wherever Christ raises his elect

These grow together

to the grief of all

who

are truly

upright
[Faithful ministers carry their complaints to their Lord

and Master

And

from zeal for his honour would pluck up the tares e

will not suffer them to make this arduous at-

But God
tempt

No man

whatever

is

capable of distinguishing

all

cha-

racters

Many, who have

specious appearances, would be

left

by us

as wheat

While many, who

up

are

inwardly sincere, would be plucked

as tares

From

He

regard to these

God commands

suffers us indeed,

us to forbear

and commands

us, to exclude the

notoriously profligate
But he reserves to himself the office of judging the hearts

of

men

Till the harvest

day therefore we must expect

this

mix-

ture

Nor will it, in the issue, prove injurious to the saints

They are now stirred up the more to watchfulness and
prayer

Aud

hypocrites

mercy continued

to

themselves have the offers of grace and

them

The reproach occasioned by

this will all

be wiped

away
II.

In their future separation

* Ver.
c
25.
4 Ver.
29. and Matt, xviii. 14.

y er

The

THE TARES.

(234.)

5$

The day of judgment is as the harvest

[Theangels are represented by our Lord

And

He
of

these he will use a& his reapers 6

will

endue them with wisdom

as his angels

to discern the characters

all

And

will

guide them infallibly

in the

execution of

his will

Then

the different characters shall be separated from

each other

" tares" are

"
[The
offend," that is, by a false
they who
f
profession cause others to stumble at the ways of God
And they, who, making no profession, " commit iniquity"
without restraint
All

these

be gathered

shall

first

" bound
up

and

in

bundles*"

Thus

will they,

who have been

partners in sin, be

made

.partners in misery

what groups of profane persons, formalists, and hypothen be bound

" our souls never together
be gathered with these ;" but be
May
"bound up in the bundle of life with the Lord our God h !"
The " wheat" are " the righteous/' who are renewed in the
spirit of their minds
Alas

crites, will

They too
tion

shall be

in

gathered

order to receive their por-

What a
then be

wonderful,

but awful separation will there

[Among

much

the tares, not so

as

one grain of wheat

be found

will

Nor among

the righteous will there be left one ungodly

person

The ungodly husband shall be torn from the arms of his

compassionate wife
And the profane child from the bosom of his religious
parent
God will shew no respect to one rather than another
The wicked, stript of their vails, will be consigned over to
punishment

And

the righteous, freed from mutual jealousies, shall unite

in perfect

The

harmony

awfulness of this separation will be

more

fully

seen
III.

In their eternal destiny

The
*

Ver. 39.

Ver. 41.

* Ver.
30.

Ps. xx-vi. 9.

E 3

Sam. xxv, 29,

THE TARES.

54

The wicked

"

will

(234.)

doom

first" receive the

they are reserved

[They will be cast, like worthless

which

for

tares, into

the fur-

'

nace
Nor, however

God

them now,

pities

he shew them any

will

mercy then

Not

that the fire shall

consume them

utterly as

it

would

tares

To

prevent this mistake,

the

metaphor

is

intentionally

changed

" wail" for the mercies

they have despised and
They will
the opportunities they have lost
"
They will
gnash their teeth" with anguish and vexation
of spirit
against themselves (like a ruined gamester) for their
folly

each other, for having enticed each other

against
re*
to sin

And

against God, wuth impotent malice, for so punishing

k
their trangressions
" first" in the
this doom will he inflicted
very sight of

the godly 1

Thus

The
for

godly see how great mercy they have re-

will the

ceived

righteous will then receive the

kingdom prepared

them
[They, as wheat,

shall

be treasured up in the granary of

heaven

Not

that they shall

continue there

a state of inac-

in

tivity

To

correct this idea the metaphor here

God

is

also

himself will not be ashamed to be

changed
" their

called

Father"

They shall shine forth in his kingdom like the sun

Their splendor shall burst forth as from behind a cloud"
They delighted to enjoy God ; they shall now see him face
1

to face
to glorify God ; they shall
in his service for evermore

They longed
faculty

employed

The most suitable IMPROVEMENT

Lord himself"
" hear"
i
Let the
.

profane
at no

[You can be
or wheat

loss to

is

now have every

]

suggested by our

determine whether ye be tares

Your
1

Ver. 42.

'jr.

k Rev. xvi.
9, 11.

Ver. 30.
Ver. 43.

THE TARES.

(234.)

5f

Your conduct

And are you

Know that,

will decide that point beyond a doubt

willing to be daily ripening for the furnace
as ye are at death, ye will continue to

all

eternity

But ye may now be changed from tares to wheat

Though this change cannot take place in nature, it can
the

in

kingdom of grace

Entreat the Lord then that ye

may become new

crea-

tures

All that are

are'

And
are

now

in the

granary of heaven were once as ye

ye, if ye will seek the Lord, shall

become

as they

Let

2.

[It

self- deceivers

hear
yourselves the Lord's people

in vain to think

is

when

ye are not
r
Enquire whether ye have been truly born again ?
See whether ye differ from the world, and from your former
selves, as much as wheat differs from tares
Be not satisfied with " a form of godliness," and " a name
to live"

The day

of final separation is near at hand

Let every day therefore be spent in earnest preparation

for

it

Let the upright also hear

[The unavoidable mixture in the church is doubtless a
burthen to you
And, if you be not careful, it may also become a snare
3.

But, without judging others, strive to approve yourselves to

5

God
.

Speedily will the period of your happiness arrive

Look forward then to death, with composure and gra-

titude

Regard it as the wagons sent to convey you home

And, till it arrive, be praying for the influences of
and

the sun

rain

So

shall

you be gathered

in

due season as a shock that

ripe

And

be transported with joy to your eternal

i
1
r

John

Eph.
John

iii.

ii.

iii.

3.
3.

P 2

7, 8.

and Gal.

iv. 12. in

rest

Cor. v. 17.

the Greek.
i

Cor.

iv. 5.

is

56

CCXXXV. THE
Mark

iv.

26-7-29.

^"d

^te

SPRINGING FIELD.

sa *d>

&

*s

tne

man

kingdom of God,

cri

should cast seed into the ground, and should sleep,

and rise night and day, and the need should spring and grow
*up he. knoiceth not hoi& For the earth brthgi'th forth fruit
of herself'; first the blade, then the ear, after tit at the full
corn in the ear.
But zchen the fruit is brought forth, immediately he putteth in'the sickle, because the harvest is come.
if

THERE

is

a rich variety in the parables delivered by

bur Lord
Ahrfost everv thing around him was made a vehicle of
divine knowledge
Agriculture in particular afforded him many illustra**

tions of his doctrines

He

dwelt on that subject the more because

it

was so

adapted to his hearers

In the passage before us he compares the kingdom of

God

to seed springing

in the field

up

This comparison is applicable

visible church in the world

to the erection

of his

But we shall consider it rather in reference to a work

of grace in the soul
There is a resemblance between seed in a field, and
grace in the heart
In the manner of their growth
In the parable of the sower our Lord comprehends
those characters who receive not the word aright
n
In this he confines himself to those characters that are
I.

truly upright

The growth of grace

corn in a
1.

field, in

that

in their hearts resembles that of

it is

Spontaneous
when harrowed

[Seed,

into the earth,

is

left

wholly to

itself

The husbandman "sleeps by night," and prosecutes his

labours " by day" without attempting to assist the corn in the
work of vegetation
Whatever solicitude he may feel, he abstains from such
endeavours
" The earth
must bring forth the

fruitless

fruit

of

itself" or not

at; all

There

THE SPRINGING FIELD.

"(235.)

There

a principle of

is

life in

the corn

57

which causes

it

to

vegetate

Nor

indebted to any thing but the kindly influences of

is it

the heavens

Thus

with divine grace

is

it

when sown

in the heart

of

man

We

do not mean that any man naturally, and of his OTCH

zcill, lives

to

God

contradicted by the whole tenor of scripture b

But grace is a seed which has within it a principle of life c
It operates by a power inherent in itself, and is
dependent

This

is

d
only on him who gave it that power
The exertions of ministers, however unremitted, cannot

make

it

grow
must be left

f
to the operation of its own native
energy
then put forth its virtue, through the invigorating
beams of the Sun of I^gbteousness, and the refreshing
showers of the Spirit of God
]

It

It will

Gradual

2.

[Seed <loes not instantly spring up in a state

fit

for the

sickle
It passes

through

maturity

Thus

many

different stages before

it

arrives at
4

also in a

work of grace " the blade, the

ear,

and the

corn," arise in regular succession

Christian in Ins earliest attainments wears a different
appearance from what 'he ever did before
He is not less aliered than a grain of wheat when it puts
forth 'f the blade"
He feels himself a sinful, helpless and undone creature
He cleaves to Christ as a suitable and all-sufficient Safull

viour

And shews by his whole deportment that he has been

quickened from the dead
But still he is prone to entertain self-righteous hopes
And too often v'^lds to unbelieving fears
Hence, though sincere at heart, his attainments are but
small

In process of time he shews himself

"

" the ear

His knowledge of

self

is

and hopeful as

solid

more deep, and

his views of Christ

more precious
His
a
c

Cor. xv. 38.

Pet.

grace,
d

is

i.

'23.

Hence Christ, from whose

said to live in us,

Cor. xv. 10.

JoTm

iv. 14.

and

to be

our

Rom.
Gal.

lite.
e

viii. 7.

fulness \ve receive that

Cor

Ueb.

11.

"20.

iii.

Col.

6, 7.

v. 13.

iii.

4.

THE SPRINGING FIELD.

58

(235.)

His dependence on the power and grace of Christ

simple and firm
Hence, though his conflicts may be more severe, he

is

more

is

more

able to sustain them

Nor is there any part of his conversation wherein his pro-

doth not appear k

After much experience, both of good and evil 1 , he becomes
" full corn in the ear"
like
fiting

his views of himself are more humiliating than

not discouraged by them
He only takes occasion from them to live more entirely by
faith on Christ
There is an evident ripeness in all the fruit that he brings

Though

ever, he

is

forth

Above

all

he lives

in

a nearer expectation of "the harvest"

present life
be treasured up in

He sits loose to all the concerns of this

And longs for the season when he shall
the garner
3.

Inexplicable
" knoweth not how " the
[The most acute philosopher

grain vegetates
That it should die before

it

springs

up

as to put forth the blade,

its

appearance
none can explain

Thus the operations of grace

and then so change

&c.

is

a mystery that

in the soul of

man

are also

inexplicable

We know

not

how

the Spirit of

God

on

acts

the powers of

our mind

We

discover that he does so by the effects ; but how, we

cannot tell
Jn this view our Lord compares the Spirit's agency to the
wind, the precise point of whose rise or destination we are
unable to ascertain m
Nor is the mysteriousness of these changes, which we see in
the natural world, ever made a reason for disbelieving them
Neither should the difficulty of comprehending some things
in a work of grace render us doubtful of its
]
reality

This resemblance, already so

striking,

may

be further

seen

In the end for which they grow

seed grows up in the field in order to the harvest
[The

II.

The
h

in

To

this effect is St. John's description of the

young men who are

an intermediate state betweenchildrenand fathers, i John

1
* i
Heb. v. 14.
Cor. i. 7.
a Cor. v.
J i

Cor. xv. 36.

ii.

13, 14.

14.

John

iii.

8.

THE SPRINGING FIELD.

(235.)

59

[The husbandman in every part of his labour has the harvest in view
He manures, and plows, and sows his ground, in hopes of
reaping at last
In every successive state of the corn he looks forward to the
n
crop
And " wben the harvest is come," he " immediately puts
"
in the sickle
]

Thus also grace springs up in the souls of men to prepare them for glory
[God, having from the beginning chosen his people to
salvation, orders every the minutest incident for the accomplishment of his
All the

own purpose

dispensations

of his providence concur for this

end
All the operations of his grace are adjusted with the

same

view

The first infusion of a.principle of life into our souls is in

order to our eternal happiness
All the ordinances, whereby that life is preserved, are for
the same end
For this, the word distils as the dew, and the clouds drop
fatness

For
its

the very things which seem, for a time to retard

this,

growth, are permitted

The gloomy
tion, are

When

and deser-

chilling influences of temptation

overruled for
the soul
"

is

its.

final

good

ripe for glory,

et

immediately

will the

sickle be put in

When we

God

are fully meet for the

will receive us to it

Then

will Christ, the

mansion prepared

for us,

great husbandman, rejoice in the fruit

of his labours. P

The

ministers also,

together with

And
filled

who

laboured under him, will rejoice

ffim. q

that promise which our

Lord has given us

shall

be

ful-

This

is

a rich source of comfort to ministers, and of

encouragement

to their
people

{Ministers, like the

husbandman, are scattering the seed*

of God's word

But, through impatience, are often ready to complain that

they have laboured in vain

They forget that the seed

vegetates
"

James

P Isai.

v. 7.

liii.

11.

"2
^ i

lies

long under the clods before

it

And
Thess. ii. 13, 14.
Thess. ii. 19, 20.

Rom.
r

viii.

John

28.
iv.

36.

THE SPRINGING FIELD.

<JO

And

much of

that

have ceased from

their seed

may

(235.)

when they

spring up,

their labours

They are often discouraged too by

peopleThey would wish them lo grow up

the drooping aspect of

their

once

at

And

to a state of perfection

to attain to ripeness

without the changes of succeed-

ing seasons

But

is

it

by such changes that they are brought

to

maturity

Well therefore

ministers prosecute their

may

work with

cheerfi'lness-j

Leaving events to God, they should follow the direction

given them in the word
And expect that the promised success shall in due lime
l

attend their labours"

People also, of every

receive

may

description,

much

encouragement

" the root of the

They often are ready to" doubt whether
matter be indeed in them
Because their progress is not so rapid as they could wish,
they are apt to despond
It is right indeed to examine whether we be really endued
with

life

Nor should we rest contented with low degrees of growth

Whatever joy we feel in seeing the blade, we should
grieve if it made no progress
Thus we -should never be satisfied without going on unto
perfection

But

let

us wait with patience for the former and the latter

rain

Let us expect a variety of seasons as well in the spiritual as

the natural world
Let us commit ourselves to God that he
may perfect us in
his

own way

Thus
heaven

The

due season

in

shall

we be

fit

for the

sickle shall then

connexions

And we
1

separate

us from

all

granary of

our earthly

shall

Rom.

be carried
v.

35.

Isai. Iv. 10, ii.

in

triumph to our appointed

t

cc x 5j 6
Jobv. 26.
j

rest

CCXXXVL

THE GRAIN OF MUSTARD-SEED*

iv. 30
And he said, Wherennto shall we liken the
32.
God? or wit ft what comparison shall we compare
of
kingdom
f
it t it is like a
grain of mustard-seed, which, when it is sown

Mark

in the earth,

when

is less

than all the seeds that be in the earth. But

groweth up, and becometh greater than all

so that the fowls of
herbs, and shooteth out great branches
the air may lodge under the shadow of it.
it is

sown,

it

"

VERY

City of

excellent things are spoken of thee, thou

There is nothing either in heaven or

God"

earth which
excellencies

may not well serve to shadow forth thine

Our Lord had already illustrated the nature

of his kingdom by a great variety of most instructive

parables ; and now stretches, as it were, his invention in
order to find other similitudes whereby to make it more
But choosing, as he always did, to
fully understood
his
illustrations
from things most obvious and fa,mibring
he
his
church and kingdom to a grain of
liar,
compares
shall
mustard-seed

We

I.

Illustrate this

"

comparison

The kingdom

of God" means, in this as in a

muN

titude of other places, the visible kingdom of Christ

established .in the world, and his invisible kingdom erected
in the hearts

of

men

We

must

illustrate the

comparison

therefore

In reference to the church of Christ in the world

[The rauslvd-seed is the smallest of all those seeds which
grow to aqy considerable size And such was the church of
It consisted at
Christ at its first establishment in the world
first of our Lord and his twelve disciples ; and even after our
Lord's ascension their number was only one hundred and
twenty-^-Soon however it spread forth its branches As the
i.

mustard-seed, notwithstanding its smallness, grows up (in the

eastern countries) into a tree of some magnitude, so did the

church, notwithstanding its unpromising appearances, extend

In the space of but a
with astonishing rapidity
very few years, it filled, not Judea only, but the whole
Roman empire Nor is it yet grown to its full dimensions
All the
It will in the latter days overspread the whole earth
of
the
Lord
shall
become
the
the
world
of
kingdoms
kingdoms
and of his Christ And as Jews and Gentiles have already
taken

its limits

THE GRAIN OF MUSTARD-SEED.

6-2

(236.)

taken refuge under its shadow, so shall the people of all

nations and languages in God's appointed time* ]
2. In reference to the grace of God in the heart
[Grace, when first implanted in the soul, is often very
small, shewing itself only in some glimmering views, slight
convictions, good desires, faint purposes, and feeble endeain process of time it grows in every part ; it shoots
roots into the soul, and becomes stronger in all its
branches The faith which was weak is confirmed ; the hope
that was languishing is made lively and abundant ; and the
love that was but cold and selfish displays itself with purity

But

vours
forth

its

And all, who come within the sphere of its infervour

b
fluence, receive rest and refreshment from its salutary shade

arid

Indeed

its

full

growth cannot be seen

in

this

world

For

that glorious sight, we must ascend to heaven, where every

tree of righteousness flourishes with unfading beauty, and
exhibits in the brightest colours the power and efficacy of the

Redeemer's grace

Such being the import of the comparison, we

shall

now

proceed to
II.

Improve

it

The

parts of our improvement must necessarily have

respect to the different views in which the parable has
been explained
shall draw from it therefore some

We

observations

For our encouragement respecting the church

i.

at

large
[It is to be lamented that infidelity and profaneness have
overrun the world, and that this tree which the Lord hath
" wasted and
devoured by the wild beasts
planted, has been so
"
of the field c
But still the stock remains, nor shall it ever be
rooted up It shall yet "shoot forth its foots downward

and bring forth fruit upward d " At various seasons the church
has been contracted within
very narrow limits; yet has always
been preserved
[n the
days of Noah and of Abraham the
branches were cut down, and
nothing remained but the mere
stem yet it put forth fresh branches, and extended them far
and wide So shall it do yet again, till at last it cover the
whole earth Where there is
nothing now but idolatry and
every species of wickedness, there shall one day be " holiness
6 "
to the Lord inscribed.
upon the very bells of the horses
;

Let
*

This by the

Hos.xiv. 7.
2 Kings xix. 30.

spirit of prophecy is beautifully described as passing

before the prophet's
eyes, and as exciting great astonishment in the
church itself. Isai. xlix. 18 21.

Ps. Ixxx. 8
*
13.
Zech. xiv. 20.

THE GRAIN OF MUSTARD-SEED.

(236.)

63

Let us then water

our prayers and tears
Let us
help forward its growth by every means in our' power And
look with confidence to that period, when all the nations of
the world shall come and sit under its benign shadow
]
this tree with

For our consolation under personal doubts and ap-

2.

prehensions

[From the smallness of our attainments we are sometimes

ready to doubt whether the little seed of grace in our hearts
will ever grow up to any use or profit
But there is not a saint
in heaven whose grace was not once comparatively weak
All
were once " as new-born babes;" nor was it till they had
learned many humiliating lessons, that they attained to the
f
Thus in the natural world,
age of young men and fathers
the largest oak was once an acorn, and the largest mustardtree a little and contemptible seed
Why then should any
despond because of present appearances ? Why should not
we hope that in process of time our graces shall be strengthened, and our wide-extended branches be filled with fruit?
Our God assures us that he does " not despise the day of small
g
Let us trust, and not be afraid
things ;" why then should we ?
Let us look up to heaven for the genial influences of the sun
and rain Nor doubt but that God will accomplish the work
he has begun h ; and " fulfil in us all the good pleasure of his
goodness"
f

John

]
ii.

12, 13.

Zech.

CCXXXVII. LEAVEN

iv. 10.

Phil.

i.

6.

HID IN MEAL.

The
xiii, 33.
Another parable spake he unto them
kingdom of heaven is like unto leaven, which a woman took
and hid in three measures of meal, till the whole zvas lea-

Matt,

vened.

AS

our Lord was not weary of multiplying his paraThere

should we be of considering them
in them; and in those,
is indeed an inexhaustible
variety
which most resemble each other, there will be found a
rich and instructive diversity
Scarcely any t\vo are more
But that
alike than this and the one which precedes it
declares the extensive spread of the gospel from small
effibeginnings, and this its assimilating and transforming
In tracing the parallel between the gospel kingdom
cacy
and leaven hid in the meal, we shall find that they are
bles, so neither

I.

Assimilating

LEAVEN HID IN MEAL.

64

Assimilating in their nature

[Leaven changes not the substance of the meal in which
ft so impregnates
it is hid, but materially alters its qualities
the meal as .to transform it, as it were, into its own likeness
I.

Thus does the gospel affect those who receive

hearts
It makes us partakers of a divine nature*

it

into their

does not
indeed essentially change either the faculties of the soul, or the
members of the body ; but it communicates to them a new
The gospel is
life and power, a new direction and tendency
when
melted by
into
which
to
a
souls,
mould,
compared
b
and
and heavenly form
Hence,
said to be renewed after the
and true holiness
And the
us, the more are we changed

divine grace, are cast

to glory

it

from which they derive a new

when converted by it, we are
image of God in righteousness
more this leaven works within
into Christ's image, from glory

The same effect does the gospel produce

Wherever it prevails, it invariably
large
same mind, temper, and

also in the world at

brings men to the

All are rendered vile in.

disposition

own

eyes; all are made willing to receive mercy through

Christ alone ; and all pant after holiness, as the perfection of
their nature and the summit of their bliss
There is indeed
a great diversity of parties and opinions respecting things of
smaller moment
But in the fundamental points all are agreed,
and, when upon their knees before God, have the most perfect
resemblance to each other Being joined to the Lord they are
one spirit with him, and with each other 6 The same spirit
Hence all true
pervades both the head and all the members
"
Christians of every place and every age are " one bread,
with
and
the
same
formed
leaven,
being mipregnated
heavenly
into one mass for the service of their common Lord and
their

M aster

The resemblance

further appears,

in

that

both of

them are
II.

Mysterious in their operation

[How, in the leavening of meal, the one substance acts

upon the other so as to produce a fermentation, is a mystery,
which the wisest philosophers are not able to explain The
secret

energy of the leaven is discoverable in its effects but

mode of its operation cannot be ascertained The
same difficulty occurs in
explaining the operation of the gospel
on the hearts of men Its truths have an
energy that is not
found in
any thing else The word is quick and powerful
;

the precise

and
*
'

2 Pet.

Rom.

vi.

<wa^i&j9)Ti
c

Eph.
1

i.

17.

-rv-noi

iv.

Cor.

This seems to be the proper meaning of tit or

though itis not so expressed in our translation.

^Jappjf,

23, 24.

vi. 17.

<

2 Cor.
i

iii.

18.

Cor. x. 17.

LEAVEN HID IN MEAL.

(237-)

65

and sharper than a two-edged sword, penetrating the very

inmost recesses of the soul g But how this leaven, as soon as
it is
put into the heart, begins to work, how it operates with such
power, and how it uniformly changes, as well the
guilty and obdurate hearts, as those which seem more
The
likely to yield to its impressions, this is indeed a mystery
effects produced by it are evident and undeniable
but how it
produces those effects so as to transform the vilest sinner into
the very image of God, is known to God alone On account
of this mysterious property, our Lord compared the gospel to
the wind, which, though manifest enough in its effects, is in

invincible

most

11

many

respects inexplicable
If the gospel be so mysterious in its operation upon individuals, it must of necessity be so too in its operation upon the

We

world at large
pretend not to say how the simple doctrine
of the cross should be made to triumph over all the prejudices
and passions of mankind ; but, from what we have already
seen, we cannot doubt of its final success]
Lastly, they are both

Universal in their influence

[Leaven, when it has begun to work, never ceases till it
has leavened all the meal Thus does the gospel also work in
the hearts of men
It changes, not their outward conduct only,
but the inward dispositions of the heart Both body and soul
are thoroughly renewed by it ; not indeed perfectly as to the
III.

degree, but universally in all their members and all their faculties
Their members are made instruments of righteousness *,
and their faculties are filled with light and holiness The man
is made
altogether" a new creature;" old things are passed
k
away and all things are become new
Thus will the world also be regenerated by the grace of the
" Those who are now
gospel
sitting in darkness and the
shadow of death shall behold its light/' and those who are
abandoned to the most brutish lusts and ignorance, shall be
transformed into the very image of their God This leaven
has long been put into the great mass of mankind It has
already raised a ferment throughout a great part of the world,
and in due season shall " leaven the whole lump" Though
its progress be but slow at
present, it shall work, till it has
"
and
soul,
pervaded every
brought all nations to the obedience of faith" ]

The

parable thus explained is of signal USE

i. To rectify our
judgment
[Some think that they have the grace of God, while yet
they

VOL.

Heb.

iv. 12.

Rom.

vi. 13.

III.

John

2 Cor. v. 17.

iii.

8.

LEAVEN HID IN MEAL.

66

(23?.)

thev have never experienced any change in their souls; while

others, on account of the commotion raised there, are ready
to despond, as though they were utterly abandoned by God
But both of these may see their error, if they will duly conTo the former we would say, Can leaven
sider this parable
be put into the meal and no fermentation be produced : much
less can the grace of God be in the heart and cause no commotion there Be assured it will work as it did on the day of
Pentecost, and cause you to cry out with earnestness, What
-Yea more, if it do not continue to
shall I do to be saved ?
operate, if it do not gradually pervade all your powers, and
progressively change them into your Saviour's image, you
be sure that the leaven of divine grace has never yet
been put into your hearts To the latter we would say, Be
not discouraged at the commotion in your soul, but be thankful for it
It is infinitely better to know our guilt and danger
than to be lulled asleep in a fatal security Your disquietude
affords reason to hope that God has caused the heavenly
Give it time then to
leaven to blend itself with your souls
work If it be of God, it shall stand And the effects pro-

may

duced

shall discover the true

O beg of

God

never cease
his

that

till it

it

has

cause from whence they sprang

may work"

made you

effectually,

and that

it

may

perfect and complete in

all

will"]

To

reform our hearts

[The true and uniform tendency of the gospel has been
abundantly manifest It is incumbent therefore on every one
to ask himself, What reason have I to think that this
"kingdom of God is within me ?" What change has it wrought,
what assimilating and transforming efficacy has it discovered ? There is, it is true, a leaven in the heart of natural
men ; but it is either a " leaven of malice and wickedness" ,"
or a " leaven of hypocrisy n "
Whichever of these it be, it must
"be "purged out, that they may become a new
lump
Their souls must be impregnated with a very different leaven,
even that of grace and truth
Let us then " hide the word
of God within us '\that by its influence we may be renewed p
Let our prayer be, Lord, " sanctify me through thy truths'^-And "may the very God of peace sanctify us wholly, that
thus our whole body, soul and spirit
may be preserved blamer "
less unto his
]
heavenly kingdom
2.

Luke
i

xvii. 21.
Cor. v. 7.

John

xvii. 17.

Cor. v.

8.

Luke

xii. i.

p Ps. cxix.

M Tbess.

1 1.

v. 23.

6?

THE HIDDEN TREASURE.

CCXXXVIII.
Matt.

xiii. 44.
The kingdom of heaven is like unto treasure
hid in a field, the which, when a man hath found, he hideth,
andfor joy thereof goeth and sclleth all that he hath, and
buytth thatfield.

THE gospel,

as viewed in various lights, admits of

various representations
It

generally set forth as small in

is

its

beginnings, but

it

to be of small

increasing in

importance
But we must not therefore suppose

value

Our Lord

sufficiently guards against this mistake by the

before
us
parable
He shews us, that the gospel, even while hid from our
view, is exceeding precious

It will

Why

I.

be proper to shew
the kingdom of heaven

sure hid

"
the

is

likened to a

"

trea-

"

The kingdom of heaven"

is

New

Testament
[By it we are not always

to

an expression peculiar to

understand heaven

itself

frequently used to signify Christ's spiritual kingdom

And it is so called, because it is the re-establishment of
God's empire over the hearts of men
And because what is thus begun in grace will be consumIt is

mated

in glory

This

"

"

a treasure
well be considered as
[There is no other thing so deserving of this name
" All
Rvery subject of it may say with truth,
things are

mine

He

may

"

is

" blessed
in Christ

things

with
b

all

"

Every earthly treasure

is

spiritual blessings

in heavenly

contemptible in comparison of it

"
But it is compared to a treasure " hid in a field
[The mysteries of the gospel were from eternity hid

the

in

bosom of the Father c

Neither men nor angels could possibly have devised them

could have thought of bringing man back to God
through the death of God's only Son ?

Who

And

Cor.

iii.

21.

Eph.

F 2

i.

3.

Eph.

iu. 9-

THE HIDDEN TREASURE.

68,

And

of reducing

tion of God's Spirit

A finite mind
But

him

to

(238,)

a willing subjection by the opera-

could never have conceived such an idea

these mysteries, though revealed, are

still

hid from the

man A

natural

They

still

appear foolishness, and are a stumbling-block to

many

Paul, though so learned and religious, could not receive

them in his unconverted state f

Nor would he ever 'have embraced them,
opened

if

God had

not

his eyes*

The Apostles, though instructed by our Lord himself all

the time of his ministry, needed after all a divine illumination h
Nor is a spirit of revelation less necessary for us
To this very hour there is as much ground as ever for that
devout acknowledgment 1
The " field " indeed, wherein the treasure
accessible to

all

is

hid,

is

But we shall perish for lack of it, unless God do

he did for Hagar
We must all adopt the prayer of David m ]

open and
for us as

Its intrinsic worth, joined with the difficulty

must render the acquisition

it,

The emotions which a

II.

of finding

delightful

discovery ef it will produce

The illustration given by our Lord is peculiarly apt

A man who should find a treasure, would have a conin his

flict

mind

[He would congratulate himself on

And
But

his good fortune

rejoice in his prospect of possessing so much wealthhe would feel some dread of detection

He

\vou\dfear lest another should see it, before he had an

opportunity of securing it for himself
He would cover it up carefully, if he could not then carry
it

away

And if by
the field he could gain the treasure,
purchasing
he would gladly
pay down the price
In doing this he would use all the
expedition and caution
that he could

Nor would he hesitate to

complete the purchase ]

sell all

that he had, in order to

Thus
*

Cor.

ii.

14.

'Acts xxn. 3, 4.
Luke xxiv. 45.
. John v. 39.

Gen. xxi. 16, 19.

cor.

i.

23.

Acts ix 1?j l8
Matt> xi> 25> 2 6.
.

Ps. cxix. 18.

THE HIDDEN TREASURE.

(238.)

69

Thus is a man affected who finds the gospel salvation

n
[He is filled with joy at the glad tidings that he hears
He indulges a hope that he may be interested in them

He

anticipates the happiness or' having his sins forgiven

of being made an heir of the heavenly inheritance

And

however, he is not without many misgiving fears

that Satan is watching to steal away the trea-

Strll,

He knows
sure

Nor can he

He

p
beguile him
his hope*'
heart a proneness to despise

but that that serpent

tell

sees too that the world

may

may deprive him of

Yea, he perceives in his own

the proffered mercy r
Thus is he agitated between hope and fear
This effect was predicted by the prophets of old '
And it was, on one occasion at least, experienced by the
*

apostles

But, in the midst of

all,

he

is

determined,

if possible, to

possess the treasure

He

with

undervalues every thing that can stand in competition

it

He

knows

well

that,

whatever he pay for

it,

he can be no

loser

He

approves in his heart the conduct of St. Paul"

*
is resolved to follow the Advice of Solomon.

And

APPLICATION
[The

field,

The owner

which contains this treasure, is nigh

go and seek the treasure

at

hand

invites all to

He

y
promises that all who seek in earnest shall find it
that
all
retain
it*
who
shall
Yea, moreover,
find,
Let those then who have never found it, begin to seek
But let them adopt that prayer of the apostle a
The Holy Spirit alone can give success to their endeavours b
And let them bear in mind the misery of those who fail c
*
If any have found it, let them hold fast the prize
Let them guard against every thing that may rob them
of it
Let them remember, it is not a small treasure, but an inex-

haustible

mine

Let them nerer regret any sacrifice they may make for it
But look forward to the complete enjoyment of it in

heaven

"

Matt.

xiii.

Mark

iv. 19.

y
b

Matt, xxviii. 8.
Matt, vii.y, 8.

Johnxvi.

Luke

20.
r

2 Cor.

iv.

3,4.

F3

a Cor.

xi. 3.

Isai. Ix. 5- Jer. xxxiii. 9, 1 1.

5.

z Prov. viii.
35.
c

13, 14.

viii. 12.

Matt. xxii.
Gal. i. 16.

x
a

Prov. xxiii. 23.

Eph.
Rev.

i.

ii.

17, 18.
25. and

iii.

3, 11.

PEARL OF GREAT PRICE.

CCXXX1X. THE

The kingdom of heaven is like unto a

Malt. xiii. 45, 46.
merchant-man seeking goodly pearls : who, when he had
found one pearl of great price, went and sold all that he had,

and bought

MEN

it.

are not easily wearied with renewed prospects

of gain

Advantageous bargains may be offered with the greatest frequency without fear of creating disgust
Our Lord well knew that a love of earthly things was
rooted in our hearts
deeply

And

knowledge the more

minds with better things

himself of that

availed

forcibly to impress our

He

repeatedly commended his gospel to us under the

of
a great temporal acquisition
figure
In its general scope this parable agrees with that which

precedes

But

it

it

suggests

portant
To elucidate

it

many

thoughts that are

we may

new and im-

consider

In what respects the kingdom of heaven may be compared to a pearl

The comparison is not properly between the kingdom
and a merchant-man, but the kingdom and a pearl
The kingdom of heaven is the kingdom of grace established in the world
And it may be compared to a pearl as ENRICHING
Some pearls are of very great value, and would be an
ample fortune to a person who had nothing else
I.

The
In

gospel kingdom also

this

is

of inestimable value to us

world

our view the deepest mysteries

gives a just comprehension of all spiritual things
said to contain " all the treasures of wisdom and

[It unfolds to

And
It

is

know-

ledge""
It must therefore
greatly enrich its possessor
The gospel moreover imparts grace to the soul
Nor can this grace be ever appreciated too highly
1*

Our Lord

tells

us that

it will

make

us truly rich

Through
a

Col.

ii.

3.

Prov.

iii.

13

15.

Rev.iii. 18.

THE PEARL OF GREAT PRICE.

(239.)

Through the gospel

we

also

71

obtain peace

our

in

con-

sciences

Who

can declare the value of

this to

a heavy-laden soul?

It surpasses all estimation as well as all

understanding

In the next world

[The gospel does not enrich

We can

us merely like other estates

hold earthly things no longer than this present

life

But the benefits of the gospel continue with us for ever

have a more ample possession of them in the next
world
Then we shall have a glorious, and incorruptible inheritance, of which earthly crowns and kingdoms convey a very

We

faint idea

What

is

spoken of the Christian's present portion

more properly be spoken of that which he

6

still

enjoy

Well therefore might

f

exalted terms

The
as

may

will hereafter

St.

Paul represent the gospel

in

such

gospel kingdom

may

also

be compared

to a pearl

ADORNING
[Pearls are considered as ornamental to the body
infinitely more does the gospel adorn the soul

But

changes the

It

[Even
power

And
them

the

life

most abandoned of men have yielded

to its

that figurative representation has been realized

by

f
]

It purifies the heart

[The most inveterate corruptions have been mortified

by

it

And

the
'

stead

their

It transforms into the divine

[It

men

finds

God"
And bearing
But

it

And

altogether

image

" alienated from the

the character of Satan's children

life

of

renews them

restores

in all their faculties

to the very image of their God
"
ascribed to it by St. Paul himself

them

This effect is
How just then
-

Phil. iv. 7.

Isai. xi.

"

John

in

most heavenly dispositions implanted

is

68.

viii.

44.
Ps. cxlix. 4.

that expression of the Psalmist"!

Cor. ii. 9.
Cor. vi. 11, 12.

Eph.

iv. 24.

F4

f
*

And

iii.

Eph.
1 John

m * Cor.

8.

iii.
iii.

3.

18.

THE PEARL OF GREAT PRICE.

72

And

with what propriety

]
prophet

(239.)

the Christian exult with the

may

With such views of the gospel we can be at no loss to

determine

How

it will be
regarded by those who know its
value
It is not possible for them to regard it with indifference
1
They will seek it with diligence

II.

[Merchants spare no pains

Much
They
They

in the pursuit of

gain
the value of' the gospel
will study that book wherein it is contained
will seek instruction from those who are best qualified
less will

to explain

its

they

who know

masteries

They will cry to God for the teaching of his Spirit

Nor will they be satisfied with obtaining a superficial know-

ledge of the truth

They

will follow the direction

And

account

trouble
2.

its

blessings

of Solomon

'

a rich compensation

for their

They

will part with all for

it

Their carnal enjoyments

[It calls them to sacrifice their dearest interests
And to give up their nearest relatives for Christ's sake'

Nor will they exclaim against this as " an hard saying"

They will not act like the rich youth who forsook Christ
They will rather * part with any thing, however precious,

however necessary

or

Their self-righteous hopes

[There is nothing which men are more averse
than their own righteousness
But a discovery of the gospel
It will constrain

them

will

to use the

to

renounce

humble them

1
language of the prophet

Every Christian will resemble Paul in this"

Their very life itself
[The love of life is inherent in us all
But the gospel teaches us to overcome it
It requires us even to hate our lives

in

comparison of

Christ'
view of it will enable us to do this
And will cause us to say like the holy apostle y

QUESTIONS
P

Isai. Ixi. 10.

'

Mark
Phil.

Matt.

x. 22.
iii.

Prov.

9.

Luke

ii.

4.
v. 29, 30.

xiv. 26.

*
*

Matt. x. 37.
Isai. Ixiv. 6.

^Actsxx.

24.

THE PEARL OF GREAT PRICE.

(239-)

73

QUESTIONS

What is the daily object of our pursuit ?

[Are we seeking knowledge, wealth, pleasure, honour,
&c. or the establishment of this kingdom in our hearts ?
Let us fear lest we never should obtain this invaluable
1.

pearl

And

us follow the direction of our hlessed Lord

let

What have we

2.

parted with for the gospel's sake ?

are not persecuted now as in former ages

[We

But every man

is

called to

make some

sacrifices

What

then have we forfeited for the sake of Christ?

If we wert suffered to retain only one thing, what should that
one thing be ?
Remember, God requires a single eye, and an undivided
heart 3
]

If you have purchased this pearl, what are you

doing with it?
[It is not to be locked up, as it were, in a cabinet
You must indeed keep it carefully as a rich treasure
But you must also wear it about you as an ornament
It should have the effect on you, that converse with God
3.

b
produced on Moses
In this way you will commend it to the world
And will most acceptably comply with our Lord's

rection
1

Matt.

Exod. xxxiv. 35.

vi.

33.

CCXL. THE
Matt.

di-

xiii.

was
when it
that

47

50.

Luke

Matt.

xi.

34, 35.

v. 16'.

NET.

The kingdom of heaven

is

like

unto a net

cast into the sea, and gathered of every kind : which

zvas full, they drew to shore, and sat down, and

gathered the good into vessels, but cast the bad away. So shall
it b* at the end
of the world : the angels shall come forth,
and sever the wicked from among the just, and shall cast them
into the furnace ofjire

of

there shall be wailing

and gnashing

teeth.

MEN

are forcibly impressed by similes taken from

Hence the
things with which they are well acquainted.
the comof
classes
various parables are suited to those

munity,

who

are conversant in the occupations to which

they

THE NET.

74

(240.)

The

greater part of them refer to the difemployments of husbandry, because our Lord so-

they relate.
ferent

journed chiefly among persons engaged in agricultural

But he was also frequently called to instruct
pursuits.
fishermen; to whose more immediate use he adapted
the parable before us.

In order to elucidate the text

I.

we

observe that

great variety of persons are gathered

into the visible church

by the gospel

The

gospel is preached promiscuously to all

a net is cast into the sea, the fisherman knows not
what success he shall have he may toil all the night and
catch nothing; or may inclose a number that can with diffi3
However skilful he may be in his
culty be drawn to shore
trade, he is dependent wholly on the good providence of

[When

God.
Thus the gospel

is
published to all without any respect of
persons. Korean the preachers of it command success: if
Paul or Apollos labour, it is God alone that can render their
endeavours effectual to the salvation of men b .]

There are however many, for the most part, brought

by means of it to a profession of religion
[Where nothing but morality is preached, the people all
remain stupid and unconcerned about their souls: but where
CHRIST is truly exalted, some will feel the constraining influence
of the word c , and be drawn out of the vain world to an attendance on the duties of religion. But of these there will be
various kinds some will go no further than the mere form of
others will seem to enjoy somewhat of its life and
godliness"
power, while in reality they have no stability in the ways of
:

God % or, though they persevere in their profession of relif

gion, they do not walk worthy of their high calling
There will be others, however, who are truly upright before
God, and who " adorn the gospel of God our Saviour in all
"

things
All these persons will be collected into a visible church ; all
will profess an attachment to the
gospel and all will feel
some kind of confidence
respecting their final acceptance
before God.]
:

But
II.

Of

those that are gathered, there will be an awful

separation in the day of judgment

Fishermen
a
c
e

^?

Luke

v. 5, 6.
Jer. xxiii. 22.

b
d

2 Tim.

Ver. 20,21.

Ver. 22.

Cor>

iii.

5.

THE NET.

(240.)

Fishermen

will

75

not encumber themselves with fishes

that are worthless; nor will God receive to himself all

that are gathered by the gospel.
There will be a separation made in the day of judg-

ment
[God makes use of men

to collect persons into the visible

but he will employ "angels" as his agents to " seNor will they, when acting
parate the bad from the good."
under the direction of the Most High, be liable to the smallest
error.
No fisherman can distinguish between the most different sorts of fish more clearly than the angels will, between
the weakest of the saints, and the most refined of hypocrites.
Not one that is truly good, shall be cast away ; nor one that is
]
really bad, be preserved

church

That separation

will be inexpressibly awful

[Here the parable was inadequate to convey the truth ;
and therefore our Lord added a further explanation of it.
Fishes that are cast away suffer no otherwise than in meeting

death a

little

sooner than those that are reserved in vessels.

But it is not thus with soujs that are cast away; for they shall
be " cast into a furnace of fire, where shall be weeping'and
O fearful end! how ingnashing of teeth forever"
be treasured
conceivably different from that of those who shall
" meet for their Master's use "
]
up in vessels as
!

INFER
1

How

the gospel

diligently should

we

attend the ordinances of

[Ministers are made "fishers of men ;" and their one em"
g
ployment is to catch men ." Now it is in the ordinances that
forth
their
net and if persons do not attend
to
cast
they go
the ordinances, there is no probability of their ever being
drawn to God h Let not any trifling matters then be suffered
to detain us from the house of God; for we cannot tell the
precise time at which God has designed to inclose us in his
:

net. And what a loss should we sustain, if through absence

Let us then not only
we deprived ourselves of that benefit
come to the house of God, but beg him to instruct his
servants how to cast the net in the most advantageous
manner , for our benefit, and for his glory.]
!

How

careful should we be not to rest in an unsound

of
profession
religion
[It is not every one that is gathered by the gospel, that
shall enjoy its saving benefits. Many there _are who approve
of the truth, and take pleasure in hearing it proclaimed k, who
2.

yet
* Matt. iv.
19.
1
John xxi. 6.

Luke

v. 10.

Rom.

Ezek.xxxiii. 31, 32.

x. 17.

THE NET.

76

(240.)

kingdom of heaven. Let all

then judge themselves by the marks exhibited in the holy
Let them enquire whether, if the separation were
scriptures.
at this instant to be made, they should be found among those

yet shall never enter into the

"

have
that are truly alive to God, or those who, though they
"
a name to live, are really dead before God '. Let it be re-

membered that we are now inclosed in the net; and that,

though' we do not immediately perceive it, the net is at this

moment drawing
made and then

to shore.
Speedily will the scrutiny be
the
final
;
separation. May God prepare us
for that awful day, by renewing our natures, and accepting us

in his

beloved Son

!]
1

CCXLI.
Matt.

Rev.

iii.

i.

THE HOUSEHOLDER.

52. Every Scribe zchich is instructed unto the kingheaven, is like unto a man that is an householder,
which bringethforth out of his treasure things new and old.
xiii.

dom of

IT is of importance to all, but especially to those who

are to teach others, that they understand clearly the mysteries of the gospel

An

ignorant minister, like a leaky vessel, disappoints

consolation from him
But a well instructed Scribe or minister resembles a

who expect

those

housekeeper or steward, who, having made good provision for the family, feeds

With
tive

and

this

them

to the full

comparison our Lord encouraged

intelligent disciples

The resemblance of every such

holder may be traced in that
I.

his atten-

minister to an house-

He

is
provided with all things necessary for the family
over whom he is placed
steward, or householder, has the charge of providing

for the

He

family
considers not only what

is
wanting at the present
be wanted on future occasions
And he preserves for future use the productions of
foreign climes, or of succeeding seasons

moment, but what

will

Thus

THE HOUSEHOLDER.,

(241.)

77

Thus every pious minister labours to provide for the

church of God

He makes

1.

himself acquainted with the wants of

all

his people

[The church, over which he is

family
To supply their returning wants

Hence he

made an overseer,
is

his peculiar

is

God's

duty

upon their various states

He contemplates the duties and dangers, the trials and
temptations, the supports and consolations, experienced by
is

led to reflect

each

And

thus endeavours to learn what will be most suitable to

their respective cases

He

in store

what he may afterwards bring

[The

scriptures are the

grand repository of sacred know-

2.

lays up
forth for their use

ledge

These therefore he searches with diligence, and "treasures".

up with care
But while he furnishes his mind with " old things" he is
"
observant also of " new

What

he daily

sees, or hears, or feels, is

added carefully

to

his stock

Thus

his

knowledge becomes tempered and matured by

experience

And
to

all

his

fund of information
he ministers ]

is

suited to the necessities of

whom

In prosecuting

his

work

He dispenses

seasonably to each according to their

respective wants
householder, or steward, furnishes out of his store
what is wanted for daily use
And apportions to all the branches of the family what

II.

is

suited to their respective stations

Thus a well-instructed minister demeans himself in the

church of Christ

He

gives to all an agreeable variety

[Though Christ and his salvation be the great topic of his
discourses, he descends, on proper occasions, to many other
subjects~connected with it
He opens the mysteries of the " Old" Testament, and
illustrates them by the " New"
He declares what God has asserted in his word, and confirms it by daily observation, and experience
i

And

THE HOUSEHOLDER.

78

(241.)

not grievous to him to repeat acknowhe

endeavours
truths,
continually to represent them in
ledged
a new point of view ]

And though

He

2.

it is

administers to each his proper portion

[To those whose growth in grace enables them to digest

strong meat, he explains the deep mysteries of religion
To those who can only feed on milk, he contents himself
with proposing simply our

fall in

Adam, and our recovery by

Christ-

He
states,

in

considers the peculiar experiences incident to different

and discriminates between that which is good and bad

each-

He

gives the cup of consolation to the drooping penitent,

or doubting believer, but holds forth the waters of jealousy to
those who are of suspicious character*
Thus neither disabled by ignorance nor withheld by sloth,
neither bribed by affection nor deterred by fear, he " gives to

each

his portion of bread in

INFER
1. The

due season"]

vast importance of the ministerial office

we had only

to provide for the body,

[If
small matter
But the souls of thousands depend on those
in holy things

Well may we

May

all

say,

"Who

is

it

were but a

who

minister

sufficient for these things*?"

the office of the ministry,

who have undertaken

have grace to qualify themselves for

execute it with fidelity
]

it

with diligence, and to

2.

The
[How

benefit arising

from

it

to the church

supplied would every member of a family be,

each were left to provide for himself!
ill

if

And how injurious would such a distraction be to their

respective callings
Much more would these inconveniencies be felt, if there
were no stated ministr}'
!

Let all then be thankful that the Master of the family has
appointed stewards to make suitable provision for them
Let them pray that their ministers may be taught of God to
teach others
And let them improve with diligence the ordinances dis-

pensed
*

among them

Numb.

v. 11

31.

]
&

2 Cor.

ii.

16.

CCXLTT.

79

THE NEW WINE AND OLD BOTTLES.

36 38. And he spake also a parable unto them; No

putteth a piece of a new garment upon an old : if otherwise, then both the new maketh a rent, and the piece that was
And no man
taken out of the new agreeth not with the old.
putteth nezo wine into old bottles; else the new wine will
burst the bottles, and be spilled, and the bottles shall perish.
But new wine must be put into new bottles ; and both arc

Luke

v.

man

preserved.

THE

cavils of objectors have been frequently overruled for the benefit of the church
They have given rise
to many of our Lord's most instructive discourses, and
thereby furnished us with a much clearer and more

Thrice in this chapter

extensive knowledge of our duty
do we see our Lord called upon to answer the objections
that were either secretly entertained or openly expressed

His forgiving of sins, and associating with

against him
sinners had given offence; but he vindicated his conduct
with respect to both, and has afforded us herein a rich
In the context he was
discovery of his power and grace
for leaving his disciples so much at liberty
In reply to the queries put
the
duty of fasting
respecting
to him on this subject, he delivered the parables which we

condemned

have
to

now

The substance
we shew

read

of them will be ^brought

your view, while

For what ends, and to what extent, austerities are to

be practised under the gospel dispensation
The austerities referred to in the text are fasting
O and
a
solemn seasons of humiliation and prayer
These are certainly necessary under the Christian disI.

pensation
[Our Lord does not say that the children of the bridechamber were never to fast, but only, not while the brideb
Nor in the parables before us does he
groom was with them
old
that
the
say
garment should not be mended, nor the
wine put into bottles at all, but only that discretion was to be
exercised with respect to the

These intimations alone were

manner of doing

these things

sufficient to establish the pro-

are
priety of practising the duty there spoken of; but they

enforced
a

Ver.

33.

Ver. 34.

THE NEW WINE AND OLD BOTTLES.

8O

(242.)

Our Lord
enforced by many other passages of holy scripture
our behaviour when we fast c ; and
directions
respecting
gives
indeed expressly says that, after his removal from them, his
d
fast
]
disciples should

But the necessity for such austerities exists only in a

certain view and to a certain extent

[We

are not to suppose that the practice of austerities

any part of religion itself Nor can they merit

the papists imagine; nor should they be multias
any thing,
inventions
Nor indeed should we so prachuman
after
plied
tise them as to injure our health, or to induce a neglect of our
constitutes

are to be regarded only as the scaffold to

means to the end The intent of them
our appetites, and to bring our thoughts and
is, to subdue
There are indeed particular
desires into obejdience to Christ

social duties

They

the building, or the

occasions, which demand peculiar abstinence and selfAs there are seasons for holy feasting and joy, so are
denial*
Wisdom and sincerity are
there also for fasting and sorrow'
a right judgment respecting these
requisite for the forming

But rightly understood, and duly practised, they

conduce much to our advancement in true piety. ]

things

The

caution given respecting

them

will

in the text leads us

to observe, that

However proper they

are in their place, yet an injudicious attempt to enforce the practice of them will
injure rather than subserve the interests of religion

IT.

The enjoining of austerities is injudicious, if it be either

unseasonable or unsuitable for the persons on whom they

ae

imposed

would, as our Lord observes, be unseasonable to mourn

wedding feast and it would be unsuitable to patch a
piece of new and harsh cloth on a garment that was old and
rent; or to put a strong fermenting wine into old leathern
Thus the prescribing of difficult and severe duties to
bottles
a young convert would be unsuitable, because he cannot be
supposed to have attained strength sufficient for the performance of them 3
[It

at a

An
will
i.

attempt to impose them under such circumstances

do an injury
It will give

[The world

is

to religion

wrong notions of religion

itself

ready enough to take up bad impressions of

religion, however wisely

itbe described, or
faithfully practised

But
c

Matt

vi.

16

Matt. xvii. 21.

18.
i

Cor.

vii. 5.

'

Ver. 35.
C cl.

iii.

4.

THE NEW WINE AND OLD BOTTLES.

(242.)

8l

if we represent it in a formidable
will they
say
Surely they will exclaim against it as gloomy, superWhat a stumbling-block must this lay in their
stitious, hateful
What an obstacle must this be to the spread of the
way
Yea, what a dishonour to Jesus himself to represent
gospel
his yoke so heavy, and his burthen so intolerable
Besides,
the sincere enquirer after truth will be likely to be misled
He
will suppose that Christianity consists rather in the performance of penances than in the exercise of holy and devout
affections
Surely we should be cautious not to give occasion
for such unfounded sentiments, and such fatal errors
J

But what

shape

2.

will discourage the

It

weak

in

their

pursuit

of

religion

[When the weak address themselvesto such duties, they

be disgusted and disheartened And perhaps from despair
of attaining to religion will relinquish the pursuit of it altogether As new wine would burst the leathern bottles that by
long use and age are become too weak to resist the fermentation, and the wine as well as the bottles would perish ; so will
both the religion we inculcate, and the persons.on whom we
impose it, be likely to perish, if, through an ill-judged zeal, we
neglect to suit our advice to the strength of those who receive
it
Our Lord himself forbore to say many things to his dis8
And
ciples because they were not yet able to receive them
St. Paul fed the Corinthian converts with milk and not with
h
meat, because they were not yet able to digest strong food
Their conduct in these respects exemplified the subject we are
considering ; and must be imitated by us, if we would advance
the interests of religion in the world
]
will

This subject
1.

may

To jtjdge

teach us

with candour

are but too apt to judge of others

by our own
experience, and to condemn them as enthusiasts if they exceed,
or as lukewarm if they fall short of, the standard we have
Even sincere persons will sometimes be found
raised

[We

uniting
with Pharisees in calumniating the children of God But it
is not our province, nor are we competent, to
judge others
The disciples of John might do right in fasting often, and
yet the disciples of Jesus not do wrong in forbearing to fast
There are many things belonging to the situations of indiWe must therefore
viduals, of which God alone can judge
" stand or fall to his own master"
leave every man to
Every
one should labour to approve himself to God, and allow to
others the liberty ofjudgingand acting for themselves ]
2.

To

prescribe with

wisdom

[Not ministers only, but

all

Christians

who

are advanced
in

VOL.

John xvi.

III.

h i

12,

Cor,

iii.

2.

THE NEW WINE AND OLD "BOTTLES.

82

(242.)

This office should

lo give'advice
We should be careful " not
caution
As
to break the bruised reed, or quench the smoking flax"
Jacob would not over-drive his flocks lest he should kill the
lambs 1 , so should we pay an especial attention to the weak
"
should imitate our good shepherd who carries the lambs
with young "that
are
them
leads
in his bosom, and gently
must not indeed dissemble with any, or encourage them
But there may be too much severity as
in the ways of sin
We
well as too much laxness in our injunctions and advice
must act in spiritual things as we do in administering to the
" feed the babes
bodily wants of those who depend on us ;
with milk, and give strong meat to those only who, by reason
k "
of age, are able to digest it
]
in religion, are called

be performed with

upon

much

We
We

We

3.

To press forward with diligence

[Our Lord intended that"his disciples should advance
in
often"
And the
we find Paul

Accordingly

fastings

whom God

would not

at first lead

through the land

of the Philistines lest they should be discouraged at the sight
of their enemies, were afterwards brought to engage in a continued scene of warfare Thus must we be fighting the good
must not be always children, nor must we
fight of faith
ever think we have yet attained ; but must press forward to
higher attainments and more arduous duties If at any time
we be under darkness or distress of any kind, that is a call for
more particular humiliation and contrition But, independent
of any peculiar call, it will be our wisdom to live much in the
Our trouble will be
exercise of, secret fasting and prayer
and
our
advancement
richly recompensed,
greatly promoted
Let us then watch unto prayer, and, like the great apostle,
"
keep our body under and bring it into subjection, lest after
having advised others, we ourselves should become castIsraelites,

We

"

aways
1

Gen. xxxiii. 13.

CCXLIII.

Heb.

v.

12

'

14.

Cor. ix. 27.

THE MEANS OF SPIRITUAL DEFILEMENT.

M fk V

147~ l6 ' dndwhen he had called all the

people unto
i"
him, he said unto them, Hearken unto me
every one of you,
and understand. There is
nothing from without a man, that
entering into him can defile him : but the
things which come
out of him, those are
they that dejile the man.
If any man
nave ears to hear, let him hear.

IT

is

by no means uncommon to see an excessive

human institutions in those who have very

attachment to
1

(243.)

THE MEANS OF SPIRITUAL DEFILEMENT.

83

God

little
regard for the laws of
tion are ever eager to censure

Persons of this descriptrifling deviation from

some foolish custom, while they allow themselves in a
constant violation of the most important duties
They
strain at a gnat and swallow a camel
Such were the
Pharisees of old
They had condemned our Lord's disfor
not
ciples
complying with their traditions Our Lord
therefore first exposed their hypocrisy, and then vindicated
his followers by a very apposite parable
In illustration of the parable we shall endeavour to

shew

What it is which defiles the soul

Our Lord observes, that " whatsoever entereth into a
man cannot defile him" Not but that a man is defiled
I.

by drunkenness and excess But it is the disposition which

indulged, and not the mere act of eating or drinking,

is

that constitutes that defilement

As

the heart

is

the seat

of spiritual defilement, so that alone which proceeds from

it, or resides in it, can render him unclean in the sight of
God -The things therefore which defile a man are
Evil words
[These proceed out of the abundance of the heart And
what " filthiness and superfluity of naughtiness" do they
What a want of reverence for the Deity is discovered
betray
" He will not
by profane words Well does God say that
alas

hold those guiltless" who utter them

Angry and passionate
in the heart*
a
murderous
rancour
manifest
And
expressions
justly subject those who use them, to the punishment of hellfire
Lying is held in abhorrence even by those who are roost
addicted to the practice of it
Nor can persons who give way
13

c
Who
have any portion in the kingdom of heaven
would augur well of that heart, which gives vent to slander
and calumny ? Or who does not approve the sentence, of
excision, which David had decreed against those who should
d
.be notoriously addicted to such habits ?
Pleasing as flattery
is to our vain minds, every one is
disgusted with it except when
it bears the semblance of truth
Nor will God fail to punish
6
Even
those who so basely prostitute the powers of speech
an idle word is odious in. the sight of God And a strict
f
account of it shall be rendered in the day of judgment
]
r> *i
Evil

to

it

John

iii.

Matt.

Ps.

Matt.

15.

Rev. xxii. 15.

*Ps. xii. 3.

v. 22.

ci. 5.

xii.

36.

THE MEANS OF SPIRITUAL DEFILEMENT.

84

(243.)

Evil dispositions
[There is not any thing more sordid and grovelling than a
worldly and covt tous disposition The object of its desire is
always stigmatized by the name of "filthy lucre" As for
as rottenness in the bones g
It
envy, it is justly represented
even operates as a disorder to reduce our bodily frame, at the
same time that it wastes and destroys the soul Cemoriousness
nearly allied to this

is

arid base

mind

and no

a narrow^ selfish,
of internal depravity

less indicates

What stronger symptom

can there be than a peevish, discontented) murmuring spirit ?

the seventh from Adam, prophesied of those
who should indulge such a temper, that God would execute

Even Enoch,

judgments upon them

Levity is less hateful indeed;

argues an unmindfulness of the divine presence, and a
state of soul very unbecoming those who are on the brink^md
Nor is sloth by any means a small
precipice of eternity
It enervates all our powers, and
indication of a corrupt heart
In what light
unfits us for the service either of God or man
our Lord regards this disposition we clearly see by that address
of his, " Thou wicked and slothful servant;" " Cast ye the
unprofitable servant into outer darkness/']
his

but

it

Evil thoughts
"
[The very
thoughts of our hearts are all naked and
open before God" And he regards them as infallible marks
of the stale of our souls Those thoughts indeed which are
rejected instantly with indignation, do not leave any stain
v pon the soul But those which are in the least degree harboured and indulged, most assuredly defile us We are told

" the
very thought of foolishness is sin'" And Simon
Magus was exhorted tok "pray that the thought of his heart
might be forgiven him "-Indeed it is but a small part of the
wickedness of the heart that discovers itself by words and
All sin is first conceived in the
actions
imagination and
much lies buried there for want of an opportunity to break
that

forth

Who

can number the proud, the impure, the uncha-

" vain
ritable, the revengeful, the unbelieving, and the
thoughts
that often lodge in the soul?"
Or who can estimate the guilt
which we contract by means of them ? It is worthy of
remark, that these are the very things whereby our Lord himself says that the heart is defiled

And

these are the things

which, when brought to maturity, fill the world with adulteries, murders, and ail manner of abominations
]
111

The very peculiar manner in which

vered by our Lord, leads us to shew

this truth is deli-

II.
*
k
.

Prov. xrv. 30.

Acts viii. 22.

h
!

Jude

1416.

Ver. 21

23.

The

Prov. xxiv. 9.

* Jam.

iv. i.

THE MEANS OF SPIRITUAL DEFILEMENT.

(243.)

85

The importance of understanding and knowing this

Our Lord " called all the .people unto him ;" he

II.

addressed them not only collectively, but, as it were,

He repeated his exhortation,
individually, "every one"
"
Hearken, and understand" And lastly, he confirmed it
with a very emphatical admonition, " He that hath ears
to hear, let him hear"
Now the reason of all this
solemnity will appear, if we consider, that on the clear
knowledge of this truth depends our knowledge of every
Without it we cannot
thing that is important in religion

know
i

The

extent of our

own

depravity

[While we think that our defilement arises principally

from outward actions, we shall entertain a good opinion of
ourselves- -If we have been kept from flagrant transgressions,
we shall be, like Paul in his unconverted sjtate, " alive without
the law"
But if the spirituality of the commandment, and
our deviations from the line of duty, be made to appear
to us,

we

like

him

"

shall

die/' that

is,

we

shall see ourselves

and sins
Knowing the depravity of our
own hearts, we shall be willing to humble ourselves before
God as undone sinners
shall cry like Job, Behold, I am
Now
vile; I repent, and abhor myself in dust and ashes
till
we be thus brought to loathe ourselves, we have no
genuine repentance We must therefore learn wherein
spiritual defilement consists, if ever we would have the guilt
of it removed from our souls For, except we repent, we must
dead

11

in trespasses

We

perish

The

impossibility of cleansing ourselves

[The lopping off a few branches of sin is no more than
what an unregenerate person may do While therefore he
supposes that all his defilement consists in those, he will be
depending on his own strength But our disorder is far beyond
" The whole head is
any remedy of our own prescription
"
sick, and the whole heart is faint"
Every imagination of
the thoughts of our hearts has been only evil continually"
2.

" Old
"
things must pass away, and all things must become new
And is such a change within the power of unassisted man to
effect?
Let any one strive to put away every evil disposition,
and to suppress with indignation every rising thought of sinLet him plant the contrary dispositions in his heart, and che-

We

rish

must,

therefore,

become

entire

new

creatures

with delight the thoughts that are of a contrary tendency

He

Horn.

vii. 9.

G3

THE MEANS OF SPIRITUAL DEFILEMENT.

86

(243.)

as well attempt to build a world as to do this in

do not say
Yet this must be done
strength
that a person must be absolutely perfect here ; but he must
himself for every remaining
pant after perfection, and loathe
of
even
thought Surely this must be the work
imperfection
of that almighty agent who spake the universe into existence,
and brought order and beauty out of the shapeless chaos P
And when we know the depth of our depravity, then and then
whom
only, shall we be willing to seek help from Him on

He may
bis

We

own

laid

it is

The

3.

suitableness

and excellency of the gospel

sal-

vation

[While ignorant of our own depravity, we are unaffected

with the tidings of the gospel Others rrJay appear to need a
fountain, but we do not, because we have very little pollution
Others may need a new heart, but we have a very good one
by nature Thus the offers of the gospel are of no value in
our eyes But when we know the dep'th of our corruptions,
we are thankful to hear of a fountain opened for sin and the
*
The gospel
promise of a new heart is precious to our souls
"
tJitn appears exactly suited to our necessities, and
every
of
is accounted as
and
dross
for
the
excellency
thing
dung
"
the knowledge of it
]
;

APPLICATION
1

To

those

who

[We mean not

lay a stress on formal services

to depreciate an outward conformity to
there is no more than that, the soul is

But where
and perishing condition That is only like " the
of
a sepulchre which is full of rottenness and all unpainting
cleanness"
Remember then ye must " lay the axe to the root
of the tree" " Ye must be born again" This is the solemn
and repeated declaration of Christ himself " Ye must be
born of the Spirit, or ye can never enter into the kingdom of
God" Hearken then, and understand this solemn admonitionLet every one of you apply it to himself Cry with
" Create in
me a clean heart, O God, and renew a
David,
If any man hath ears to hear, let
right spirit within me"
him hear ]

religion
iu a lost

2.

To

those

who have begun

to experience vital

and

spiritual religion

own
who
you

[It is an unspeakable blessing to

hearts
Nor can you ever be

know any thing of your

him

sufficiently thankful to

ha* discovered to you " the

mystery of iniquity" within
But what earnest heed ought
you to take lest you be

drawn
P

Jer. xiii. 23.

11

Ezek. xxxvi. 25

27.

Eph.

i.

19, 20, and

ii.

10.

THE MEANS OF SPIRITUAL DEFILEMENT.

(243.)

87

drawn again under the power of your corruptions

You still
"a
" The flesh
carry about with you
body of sin and death"
!

lusteth
"

still

against the spirit as well as the spirit against the

Let it then be your daily endeavour to " crucify the

flesh with its affections and lusts"
Be daily "putting off the
old man which is corrupt according to the deceitful lusts, and
be putting on the new man," &c.
It is a solemn admonition
which God has given you, " If any man defile the temple of
"
" Ye are now the
Gtd, him shall God destroy
temple of
flesh

the Holy Ghost;"

guard against every thought or desire
that may grieve your divine guest
You must resist the first
A desire indulged will blind the eyes,
risings of inclination
and harden the heart, and bring in with it an host of sins
Above all, commit yourselves to that almighty Saviour, who
has promised to preserve you blameless unto his heavenly
kingdom So shall you be washed in his blood from every
fresh contracted stain
And be rendered " meet for the
inheritance of the saints in light" ]

CCXLIV. THE BLIND LEADING THE

Luke

vi.

And

39.

had

blind

the

BLIND.

he spake a parable unto them ; Can the

blind? shall they not both fall into the

ditch ?

IGNORANCE
But

is,

in itself, more excusable than vice

a
its effects are equally pernicious

some cases

in

of the soul
manifestly true in the concerns
of
of
the
salvation, must
way
person, ignorant

This

is

fall

short of heaven

And,

who

if

he undertake to direct others, will ruin

follow

all

him

reimpress this truth onb our minds, our Lord

uttered
this
parable
peatedly
I. The scope of the parable

To

The Pharisees, through their professed sanctity, gained

extensive influence
And
i

ruin himself no less by imprudence than by deand

a
General
may bring as great calamities on his army
bauchery ;
into the hands of
through unskilfumess, as if he had betrayed them
their enemies.
? Matt. xv. 14.
a

person

may

04

THE BLIND LEADING THE BLIND,

88

And

(244.)

were implicitly followed by the deluded populace

The consequences were extremely

fatal to

them both

In this parable our Lord intended to reprove

1.

The presumption of such guides

[No man should undertake an office

for

which he

qualified

Much

less so

important an office as that of guiding

is

not

men

to

heaven
Yet many assume

it for filthy lucre sake, without any other

of a Jittle human learning
that
than
qualification
But what would be thought of a man, who, because he was
conversant with the learned languages, and philosophy, should
engage to navigate a ship ?
Yet he would only subject a few hundreds of persons to
temporal death
YVhereas a minister that misleads his people, involves thousands in everlasting destruction

How

horrible is^such presumption I and how surely must it

the offenders the signal vengeance of

bring down upon

c

heaven !
Let all who would not perish under such an accumulated
load of guilt, examine well their motives for undertaking,
their qualifications for discharging, and their manner of
executing, this high office

The folly of such followers

[The generality never once consider whether their guide
be competent lo direct them, nor enquire into the truth of the
directions given them
They commit their souls to his care, as though there were
no possibility of erring, or no danger in error
"
They even prefer such teachers as
prophesy unto them
smooth things e "
But would any man act thus in matters of less importance:
Would any person whtf had a disorder to be healed, or a
cause to be tried, employ a physician or a lawyer that was
2.

ignorant
'

2 Chron. xxvi. 16
21.
d
It should be remembered, that it is not human
learning which can
qualify a man for the ministerial office, but rather an experience of
true religion in his own soul.
The Pharisees were acquainted with
the letter of the scriptures, but
they understood not the spirit of
them they saw not the spirituality of the moral law, nor the typical
Thus being ignorant of their fallen
import of the ceremonial law.
state, and of the means appointed for their recovery, they were only
blind guides.
man must be converted himi>elj\ before he undertake
to convert others: he must be able to
the
of the
:

adopt

apostle.
c

Isai.

See

xxx. 9

John
11.

i.

i,

3.

Jer. r. 30, 31.

language

THE BLIND LEADING THE BLIND.

(244.)

ignorant of his profession,

approved

ability

if

he could have access

89
one of

to

commit himself to the guidance of

was destitute of sight ?
Can any one doubt what would be the consequence of such
Would any

one who

blind person

also

folly

What madness

then

is it

for

men

to rest satisfied with the

instructions of those, whose whole dispositions and conduct

manifest, that they are ignorant of the way to heaven
That their guides will be partakers of their doom, will
afford but little consolation to them, when they themselves
!

are suffering the bitter consequences of their folly

The

*J

truth asserted in the parable is too obvious to ne^d

we shall therefore proceed to

either proof or illustration

consider

The

II.

lessons

we should

learn from

it

of our Lord's expressions

to produce a smile, they
calculated
sight
afford just occasion for the most solemn admonitions.
1. Guard
against error in the concerns of your souls
[Many suppose that ignorance is an excuse for error f
But God has sufficiently warned us against this mistake
It is certain, that there is a great diversity of doctrines
among those who undertake to teach
And, that error is more prevalent than truth
But the multitudes who throng the broad road, cannot
procure safety for those who walk in it
We must dare to leave the beaten track of self-righteousness and formality, for the less frequented path of faith and

Though

the

appears at

first

familiarity

---

---

holiness

Nor must we hope to reach the fold of

follow the footsteps of his flock g
]

God, unless we
jttj

Try what you hear by the touchstone of God's

2.

word
[The scriptures are the only proper rule of our faith and
practice

To them we must
standard

refier

every thing as to an unerring

* The whole of this

subject requires to be treated with peculiar
we appear to be bringing only a railing accusation
against our brethren, when we should be seeking rather the edification
of our flock.
We must not indeed shrink Sfrom expounding any por"
tion of God's word ; but we must
speak the
always be careful to
tenderness, lest

truth in love."
1

Hos. iv. 6.
Cant. i. 8.

Isai. xxvii. 11.

Matt.

vii. 13,

14.

Eph.

v. 6.
h

Isai. viii. 20,

THE BLIND LEADING THE BLIND.

(244.)
pO
the
human
exercise
must
of
Nor
authority supersede
any
our own judgment
if an angel from heaven were to preach, we ought to try
1

word by

his

this test

This was approved

1
]
enjoined on us

iu the

Bereans of old k ; and

it is

expressly

Seek the instruction and guidance of the Holy

3.

Spirit

[However
plainly man may preach, God alone can enable
m

you

to profit

Of

yourselves you will be far more ready to embrace the

self-exalting tenets of deceivers, than the humiliating doctrines of the gospel

But the Holy Ghost shall be given to those who seek his
influence"
And shall guide into all truth those who submit to his
teaching

Let all then, whatever be their capacity or attainments,

implore his help
'jVhen, though babes in human science, they shall be taught
the things that are hid from the wise and prudent P ]
1

Matt,

xxiii. 8

10.

Acts

xvii. 11.

John

xvi. 13.

'

"

sai. xlviii. 17.

i

John

CCXLV.

ii.

20.

Thess. v. 21.

Luke

xi. 13.
Matt. xi. 25, 26.

A LITTLE CHILD.

At the same time came the disciples unto

viii. i
4.
Jesus, faying, Who is the greatest in the kingdom o/' heaven ?
And J esus called a little child unto him, and set him in the

Matt, x

midst o^fthem, and said, Verily 1 say unto you,

Except ye be
converted, and become as little children, ye shall "not enter
into the kingdom of heaven.
Whosoever therefore shall humble himi -elf as this little child, the same is
greatest in the
kingdom of heaven.

DISPUTES
God

are

of any kind
among
most unbecoming their holy
when they originate in a

the children of
character,

more

competition for
the depravity of our nature,
that we are prone to affect
superiority and distinction
even after w.e have seen the
The
vanity of earthly things
disciples of t Christ, as well from their condition in the
especially

pre-eminence

Yet such

is

world

A LITTLE CHILD.

(245.)

9!

world as from the example set before their eyes, seemed

least exposed to such a temptation ; yet even they repeatedly manifested an ambitious desire of worldly
honours They had been disputing who among them
should be the greatest in that earthly kingdom which they
Our Lord
supposed their Master was about to establish
knowing all which had passed in their hearts, interrogated

them with respect to the subject of their conversation

But they, ashamed of it (as well they might be) held
their peace
Finding however that all attempts to conceal
it from him were in vain,
they referred the matter to
Our Lord did decide it; but in a way
his decision*
the}' little

expected

emblem of true
I.

The
The

He

exhibited before their eyes an

greatness,

and shewed them

nature of conversion

conversion here spoken of means either a deliverance from that sin of which they were guilty, or a
1*

turning from sin in general

Taking it in the more
it
the
sense,
imports
enlarged
becoming like a little child
1

In humility of mind

[A little child is not filled with notions of his own greatness and self-sufficiency, but feels his dependence on others
for support
Happy would it be for us if such were the habit
of our minds towards God
But fallen nature is far removed
from such a state as this
universally think of ourselves
more highly than we ought to think And imagine ourselves
But in
possessed of whatever is necessary for our salvation
conversion our views are greatly changed
are brought
to acknowledge our extreme guilt and helplessness -And are
made willing to depend on Christ alone for righteousness and

We

We

strength
2.

In teachableness of disposition

[Man in his natural state is as prone to lean to his own

understanding as to trust in an arm of flesh Almost every
one thinks he knows his duty; nor do they who confess their
need of human instruction, feel any want of the teachings of
God's spirit But in this respect also their views are altered as
soon as they partake of converting grace As a little child is
sensible
a

Compare St. Mark's account, Ch. ix. 3335.

Our Lord's words may be understood either

b
as a particular
admonition to them, or as a general declaration grounded on this

particular occurrence.
c
See St. Paul's views of these things before and after his conversion, Rom. vii. 9. and Phil. iii. 6, 7.

A LITTLE CHILD.

92

(245.)

sensible of his ignorance, and ready to receive, without gainsaying, the instructions given him, so the converted person,
conscious that he knows nothing as he ought to know, desires
He no
to have the eyes of his understanding enlightened
but
rethe
of
declarations
scripture,
longer disputes against
ceives them implicitly, and looks up to God for that spiritual
discernment whereby alone he can discover their truth and
11

]
importance
In
indifference
to the world
3.

[The world
adores

is

Its riches

the idol which man in his unconverted state

and honours are the great objects of his

affection and pursuit

In this he is the very reverse of a little
child
An infant has no solicitude about earthly distinctions
Satisfied with the one object of his desire, he leaves others to

contend for power and pre-eminence Thus it is with the

He has one great
Christian that is truly converted to God
concern which occupies his mind, one great prize which he is
Whether he have much-or little of this
seeking to obtain
world Fie judges to be a matter of little consequence He does
indeed covet riches and honour; but it is the honour that
cometh of God, and the unsearchable riches of Christ And
excessive cares about earthly honours or wealth he leaves to
those who have no inheritance beyond the grave 6
]

Having shewn his disciples by this emblematical reprewhat conversion was, our Lord proceeded to

sentation

declare

The importance of it
This he suggests in two different points of view
1. Without such conversion no man can be
partaker
of the kingdom of grace on earth, or the kingdom of
glory in heaven
II.

[Conversion

is

necessary before

we can be

We

truly

admitted

into the kingdom

are indeed received
of grace on earth
into covenant with God in baptism but it is
regeneration that
can never come to Christ os
really makes us his children
;

We

till we feel our need of him

We cannot learn of
we be willing to be taught Nor can we ever glorify
till we be dead to the
things of time an^ sense The gate
is too strait for us; the
way of admission is too humiliating
The laws of his kingdom are such that our carnal minds neither
f
will nor can
Nor can we ever partake of his
obey them
unless
we experience this change What
kingdom of glory
could we do in heaven even if we were admitted there ? We
should have no meetness for it, no
dispositions suited to the

a Saviour,

him,
him,

'
f

till

enjoyment
Job xxxiv. 32.

Rom.

viii. 7.

Ps. cxix. 18.

Gal. vi. 14.

Jk'

by which.

A LITTLE CHILD.

(245.)

enjoyment of

The

93

crowns
before the feet of Jesus, and prostrate themselves in deep
How could we
humility, ascribing all their salvation to him
unite with them when we have never deigned to glorify him
thus on earth ?
As for our worldly desires, what should we
find to gratify them there?
Heaven could be no heaven to
us, if our affections were not set on the things that are there,
and our employments suited to the exercises of that blessed
state

it

glorified saints all cast their

2. In
proportion as we experience such conversion will
be our exaltation here and hereafter
[Our Lord now plainly answers the question put to him
Let any one point out to us the person that most eminently

resembles a little child, and we will immediately point out to

the greatest person in the world
It is not human grandeur that constitutes a person great,, but moral excellence
" The
righteous is more excellent than his neighbour," whatever other advantages his neighbour may possess
Even the
ungodly cannot but admire those most, who are most truly
humble At the very time that they revile and persecute
them, they reverence them in their hearts, and have a secret
wish that they themselves were like them And the godly
invariably admire those most who are the greatest proficients
in this grace
The exaltation of such persons hereafter will
certainly also be proportionably great
Perhaps there is not
one in heaven nearer the throne of God than he, who, when
on earth, called himself " less than the least of all saints 8 "
Indeed God has repeatedly assured us that " he whohumbleth
himself shall be exalted" ]

him

We
i

may IMPROVE
.

this subject

For conviction

[How few are there who truly resemble a little child

the generality such a disposition would be considered^
mean, abject, enthusiastic But let it be remembered that it is
If a conabsolutely necessary for the salvation of our souls
version from one particular sin was necessary in order to the
salvation of the apostles, notwithstanding all they had experU
enced, how much more must conversion be necessary for us,
whose sins are so multiplied, and whose attainments are so
small
Let us receive this declaration then as from the lips of
him who shall judge the world Let us apply to ourselves that
solemn word, YE MUST BE BORN AGAIN h And let us instantly seek that change which is so difficult in its attainment,
and so important in its consequences ]
!

By

2i
*

Eph.
John

iii.

8.

iii.

3, 5, 7.

For

A LITTLE CHILD.

94

(24,5.)

For instruction in righteousness

[Have we been renewed in the spirit of our minds? Let us
seek to be renewed more and more The apostles had forsaken
all for Christ, and yet relapsed into the sin of worldliness and
ambition
We never can become so childlike but that there
Let the presence then
room
be
for farther advancement
may
2.

Let
little child be always a source of instruction to us
us observe his simplicity of mind, and unity of desire ; and
This was the
let us regard him as a pattern for imitation
very mind of Christ himself, who, being in the form of God,
humbled himself, and took upon him the form of a servantLet the same mind therefore be in us that was in him l
k
" Seekest thou
great things unto thyself ? seek them not :"
" Mind riot
to
low
but
condescend
things,
things'"
" Whosoeverhigh
would become the greatest of all, let him make
himself the least of all, and the servant of all" ]

of a

Phil.

ii.
1

Rom.

CCXLV1.
Mark

ix.

better

5, 6.
xii. 16. in

Jer. xlv. 5-

the Greek.

AN OFFENDING MEMBER.

48.
If thy hand offend thee, cut it off: it is
thee to enter into life maimed, than having two
to go into hell, into the Jire that never shall be

43
for

hands,

quenched: where their zcorm dieth not, and the Jire is not
And if thy foot offend thee, cut it off: it. is better
quenched.
for thee to enter halt into life, than having two feet, to be cast
into hell, into the Jire that never shall be
quenched : where
their zcorm dieth not, and the Jire is not
And if
quenched.
thine eye offend thee, pluck

it

out

it is better
for

thee to enter

God

with one eye, than having two eyes,

to be cast into hell-Jire: where their worm dieth not) and
the fire is not quenched.
into the

TO

kingdom of

oppose and persecute the people of

God

is

to

make God himself our enemy Nor can we cast a,

stumbling-block in their way without aggravating thereby
our own condemnation*
But it is not only by open
we are no
profaneness that we endanger our salvation
less obnoxious to the
displeasure of God if we retain
Hence our Lord gives us the most
any secret sin
;

solemn

and

repeated

admonition
Ver. 42.

to

cut off

every
occasion

AN OFFFNDING MEMBER.

(246.)

occasion of sin
consider
I.

In discoursing on his words

His injunctions
There are many things which prove

95

we

shall

to us an occasion

of sin

[We are too ready to be drawn aide by our worldly inHow often have they led men to profane the sabbath,

terests

to engage in unlawful
occupations, to practise deceit and
falsehood, and in a thousand other ways to violate the dictates
of their conscience
How has an undue regard to ihem deterred many from embracing the gospel and following the
Lord fully b
And how many have been turned aside by
them from the truth of God, even after they had maintained
!

a long and honourable professson c

Carnal affections also
How many spiritual
frequently prove a very fatal snare
people have been led to connect themselves for life with an
unconverted person, through an unwillingness to thwart their
natural inclinations, and that loo, in opposition to the most
d
How many through an excess
express commands of God
of attachment have idolized the creature while they possessed
!

and murmured against God the instant it was removed INeed we add sensual appetites to this black catalogue ?
who, that knows the danger of an impure look % must not

it,

tremble

These, as soon as ever we discover their baneful

tendency, should be cut off
[We are far from condemning these thjngs as bad in
themselves Our carnal appetites and affections were given
us to be indulged, and our worldly interests indispensably
But
require a considerable degree of care and attention
when they become stumbling-blocks to us and betray us
into sin, then they become sinful in themselves, and must
Nor must any consideration whatever
instantly be cut oil
induce us to spare them If they be dear to us as an " eye,"
"
or useful, and apparently necessary to us as a " hand
or
fe
without
or
we
must
them
sacrifice
reserve
fool,"
pity
Different situations indeed call for much prudence and disWe must not lose
cretion in the execution of this duty
are exercising a
of
when
we
meekness
and
sight
humility
Nevertheless we must not
necessary firmness and self-denial
tamper with our conscience, but fulfil our duty, and leave
events to

To

God

aid us in obeying our Lord's injunctions let us

consider
II.
b

Mark

a Cor.

x. 22.
Td. 14, 17.

% Tim. iv. 10.

Matt. v. 28, 29.

The

AN OFFENDING MEMBER.

0,6

(246.)

II. The arguments with which he enforced them

Men in general are averse to hear any thing of the
But St. Paul insisted on them in
terrors of the Lord
And our Lord himself frequently
men
order to persuade
as inducements to obedience
hearers
his
on
urged them
which
he enforced his precepts in
with
The arguments
the text are most solemn and weighty

God

will surely deal with

to their conduct in this life
1.

[This truth

is

men

hereafter according

not merely asserted, but assumed in the

and undoubted Nor is there any

text as incontrovertible
truth whatever, that is

more agreeable

to reason, or

more

f
And can
abundantly confirmed by the sacred oracles
for
self
denial?
be
a
argument
stronger
Stwely if
any thing
eternal happiness or misery must be the issue of our conduct, we should diligently consider our ways, and put away
the accursed thing that would ruin our souls If we had no
" Let
future account to give of our conduct, we might say,
us eat and drink, for to-morrow we die"
But, if we believe
the scriptures, we shall rather labour to act with a view to

the future

judgment

Heaven, notwithstanding all the trials we may

endure in our way to it, is infinitely better than hell,
whatever we may enjoy in our way thither
2.

[It is certain that the mortification of sin is often

painful like the cutting off of a member from the body
But it is no less certain that that pain is followed by much
peace and joy But supposing the road to heaven were
ever so thorny, will not eternal glory be a sufficient re-

eompence for our toil ? And supposing the gratifications

of sin to be without alloy (though it will be found that
the delicious draught is mixed with much gall) will they
not be dearly purchased with the loss of the soul? Will
not the torments of hell be greater than the pleasures of
sin ?
The worms that may feed upon the body will die
when our flesh is consumed ; and the fire that may consume our body will be extinguished at last for want of
But " the worm that will gnaw our conscience will
fuel
never die; nor will the fire of God's wrath be ever quenched,"
because we shall be preserved as food for the one and
fuel for the other to all eternity
What can sin offer us that
can compensate for such a doom? Surely then this argument should induce us to mortify our most beloved lusts

Our Lord

repeats

it

thus frequently, that it

may the more
Let us then weigh it with the

deeply impress our minds

attention
f

Rom.

viii. 13.

Gal,

vi. 7, 8.

AN OFFENDING MEMBER.

(246.)
attention

it

importance

deserves

and act

as those

who

97

feel its force

and

INFER
In what a lamentable state are the world at large !
will persuade themselves that they are in the way
to heaven, even while
they are neglecting many duties, and
committing many actual sins But can they derive much
encouragement from the words of our text? O that they did
1

[Men

but credit the declarations of our Lord

Shall they, who
"
retain only one bosom lust, be in
hell-fire," and
danger of
they be safe who live in the allowed commission of many
sins r
Have they no reason to dread the worm that dieth not,
and the fire that is not quenched ? Shall they set up their idols
in their heart, and God not answer them
according to the
multitude of their idols 2 ? Would to God that we could weep
over such poor deluded* creatures ; that " our head were
waters, and our eyes a fountain of tears to run down for them
day and night!" May God give them just views of the
eternal world
And may they be so persuaded by these terrors
of the Lord, as to flee immediately from the wrath to come,
and to lay hold on eternal life
]
!

2.

What need have

over their

own

hearts

the professors of religion to watch

[It is no easy thing to know whether we be freed from

our besetting sin
We have many pleas to urge in extenuation of its guilt, and
many specious names whereby to conceal its malignity
How were even the disciples themselves
led captive by ambition and
revenge, when they were least
Thus it
aware of their subjection to such evil principles h
and
we
search
be
with
us
also
How
then
should
try
may
our hearts to find out our besetting sins!
And how should we
" Search
me,
God, and try the ground of my
cry to God,
"
Let all then' who name the name of Christ
heart, &C.
be jealous of themselves And " laying aside every weight,
and the sin that doth most easily beset them, let them run
their race with patience"
]
!

3. What reason have we to be thankful for the covenant of grace

[Whatsoever God requires of us, hehas also promised to
us in the covenant of grace
Has he commanded us to part
!

with every sin, however precious or profitable it may be ? He

has also promised, that " sin shall not have dominion over
He has pledged his word not only to forgive the sins
of
h Mark ix.
Luke ix. 54.
Ezek. xiv. 4.
34.

usV
1

Ps. xxxix. 23, 24.

VOL.

III.

Rom.

vi.

14-

AN OFFENDING MEMBER.

p8

(246.)

of the penitent, but to "cleanse them from all unrighteous"

Let those then who tremble at the injunctions in the
ness
Let them plead the promises
text, look up to Jesus for help
which he has made And doubtless they shall find his " grace
"
"
sufficient for them
They shall do all things through Christ
strengthening them" This is the portion of all who embrace
"
that covenant, which " is ordered in all things and sure m
"
Let every believer then rejoice in that covenant and
hold
fast the beginning of his confidence stedfast unto the end"
]
1

John

i.

m 2 Sam.

9.

CCXLVII.

xxiii. 5.

THE UNMERCIFUL SERVANT.

Then his lord, after he had called him,

xviii. 32
35.
thou wicked servant, Iforgave thee all that
said unto him,
debt, because thou desiredst me : Shouldest not thou also havt
had compassion on thy fellow-servant, even as I had pity on
thee ? And his lord was wroth, and delivered him to the torSo
mentors, till he should pay all that zcas due unto him.

Matt,

likewise

shall

from your

my

heavenly Father do also unto you, if ye

every one his brother their

hearts forgive not

trespasses.

MEN

in general think themselves sufficiently instructed in morality

But, for the most part, their views of it are very partial

and defective

The duty of forgiving

injuries is universally

acknow-

ledged

But few are aware to what an extent

it is

required of

them
Peter, though a

on

this

good man, needed much instruction

head-

He

thought the limits he assigned to this principle were

generous and ample
But our Lord rectified his judgment by an explicit
declaration

And

pointed out the grounds of his duty in an instruc-

tive parable

From

the words before us we are led to consider the

the
extent,
reasonableness, and the necessity, of Christian
forgiveness
I.

The

THE UNMERCIFUL SERVANT.

(247.)

99

The

extent
[It does not forbid the execution of human laws, since
magistrates are appointed of God on purpose to enforce
I.

them 2
Nor does

it

prohibit the just exercise of authority in parents

or masters

But it must extend

however heinous 5

to all

offences,

however numerous,

And proceed from a heart wholly divested of malice or resentment c

We need not indeed restore to our favour one who continues
unworthy of

Or

it

forbear to punish

him while he continues

to merit our

displeasure

we

Byt

must pity the offender

while

we punish

the

offence

And

seek, in inflicting punishment, both his

and the public

good

We must feel towards him as an affectionate parenttowards

an offending child 6
We must feel disposed to pray for him, and to cover, rather
than expose, his faults f
And we must earnestly desire to behold in him such a disposition, as may open a way to perfect reconciliation with
him
II.

The

reasonableness
[Every man owes to God

a. debt that, exceeds all calcu-

lation

Nor can the debt which any fellow-creature owes to us,

bear any proportion to that which we owe to God s
Yet we all hope to obtain of God a free remission and forgiveness
Yea, provided

we

believe in Christ, our debt

is

already can-

celled

Should not then a sense of mercy received, incline us to

-shew mercy

Should we "take a fellow- servant by the throat," when

the great Lord of all has spared us ?
Should we rigorously exact a few pence, when we have
received a remission of ten thousand talents ?
It would be base indeed not to act towards an offending
brother,
*

Rom.

Prov. xxiv. 29.

" from
hearts."

xiii.

"

Luke

Seventy times seven."

xvii. 3, 4.

18.

iProv. xxiv. 17,

your
Ten thousand talents amount to above four milliont sterling ;
whereas an hundred pence are somewhat less than three guineas.
Doddr. in loc.
H 2

THE UNMERCIFUL SERVANT.

TOO

God

brother, as

and

rebels'

has acted towards

us,

(24?.)

when we were enemies

The necessity
[There is an intimate connexion between the exercise of
God's mercy to us, and ours to others
Though our forgiving of others cannot merit forgiveness
from God, yet it will certainly be followed by it
On the other hand, an unmerciful disposition towards others
will be the certain means of excluding us from God's favour
It will cut us off from the enjoyment of the mercy we seemed
k
to have obtained
In uttering the Lord's prayer, we shall even seal our own
III.

condemnation

Let us then, if we desire to find mercy in the day of judgm

ment, forgive others, as we hope to be forgiven
]

Let us

LEARN from hence

How

to obtain forgiveness for our own offences

must not merely ask for patience in hopes of discharging our own debt
We must rather acknowledge our inability to pay one single
mite
And implore at God's hands a free and complete for1

[We

giveness

We must not however conclude from the parable, that there

no need of the mediation of Christ
It is through HIM alone that we can derive
any blessings
from God
But we must ask for mercy as a gift, instead of attempting

is

make any compensation

to

How

for our

own

iniquities

a forgiving temper towards others

[If we know not what we ourselves merit at God's hands,
we shall be ready to think much of any injuries which we
2.

to obtain

receive from others

But if once we become sensible of the greatness of our

debt to God, and of the
obligations he has laid us under by the
free offers of his
mercy, we shall feel no difficulty in exercising
forbearance and forgivenessResentment cannot
long dwell in the bosom of one who has
redeeming love

tasted

Let
1

The

Jubilee

commenced on

the day of atonement, to shew that

are then
especially bound to exercise mercy, when they themselves have received
mercy. Lev. xxv.

men

9.

Matt.

vi. 14, 15.

Jam.

ii.

13.

The parable must not be understood to

say, that God revokes his
mercy, when he has once really pardoned us. See Rom, xi. 29.
'

Ileb. viii.i3.
1

Matt.

vi. 12.

Col.

iii.

12, 13.

THE UNMERCIFUL SERVANT.

(247.)

101

Let it then be our study to obtain a thorough knowledge of

our own depravity, and to imitate the long-suffering, which

we

ourselves so richly experience

CCXLVIII.

THE GOOD SAMAKITAN.

A certain man went down from Jerusalem

and fell among thieves, which stripped him of his
raiment, and wounded him, and departed, leaving him half
dead.
And by chance there came down a certain priest that
way and when he saw him, he passed by on the other side.
And likezeise a Levite, when he was at the place, came and
looked on him, and passed by on the other side. But a certain
Samaritan, as he journeyed, came where he was : and when
he saw him, he had compassion on him, and went to him, and
bound up his wounds, pouring in oil and wine, and set him on
his own beast, and
brought him to an inn, and took care of
him. And on the morrow, when he departed, he took out twopence, and gave them to the host, and said unto him, Take
care of him : and whatsoever thou spendest more, when I come
again I will repay thee.

Luke

x.

30

35.

to Jericho,

MUCH

address is necessary in dealing with persons

of a captious spirit
should speak to them with faithfulness, yet avoid
them
giving
any unnecessary offence
Our Lord was continually beset with persons of this

We

description

But in nothing was his divine wisdom more conspicuous

than in the answers he gave them
The parable before us admirably illustrates this observation

Explain the parable

cannot enter into the full meaning of the parable
without attending particularly to the occasion of it
[A teacher of the law had interrogated our Lord respectI.

We

ing the way to

And was

life

desired

by our Lord

to state

what the law

re-

quired

The lawyer gave a just summary of

doubting but that he had fulfilled them
Ver. 25

29.

its

requirements,

not

all

Our

102

T'rfE

GOOD SAMARITAN.

Our Lord suggested

(248.)

though obedience to the

law would entitle him to life, he was little aware of the extent
to which that obedience must be carried
The lawyer (whether from fear of conviction, or confidence
of having fulfilled them, we cannot say) passed over the first
commandment, and asked for ao explanation of the second

To convey

the

in reply, that

desired

self-justifying spirit, our

information,

Lord spake

The circumstances of

and to correct

this parable

his

the parable deserve also to be

noticed

[A Jew is represented to have been robbed and wounded

between Jericho and Jerusalem b
A priest, and a Levite (thousands of whom dwelt at Jericho)
are. supposed to have seen him iu their way to Jerusalem
But, though from their very office they were called to
exercise compassion, the}' passed by
any comfort or relief

him without administering

A Samaritan

is then introduced as
performing the kindest
towards him d
And as engaging for the whole expence of his maintenance
and cure 6
Thus our Lord shewed, that any person, of whatever nation,
or whatever religion, must be esteemed our neighbour
By his artful statement also, he drew from the lawyer
himself an express, though reluctant, acknowledgment of this

offices

truth

But
sion is

the peculiar suitableness

that which most needs

of the parable

to the occa-

explanation
[The lawyer was manifestly of a proud self-righteous

spirits

Though he knew
its

spiritual

the letter of the law, he was

ignorant of

import

He
b

This was probable

enough, as a desart much infested with robbers
lay between them.
c
The latter from curiosity "came and looked oh
him;" but turned
away as the priest had done before him.
1

There was a most inveterate hatred between the Jews and

Samaritans (Compart John iv.
9. andviii. 48.) but the minute relation
of the circumstances was well calculated
to disarm the lawyer's
prejudice.
e

Two-pfehce tva'8 equal tb abbot fifteen-pence of our

money, and
might be the amount of the expence already incurred; or
perhaps
might be as much as the Samaritan could spart at that time. His
was
liberality
sufficiency manifest by his engagement to defray the
whole sum that might become due.
'

The lawyer, though

compiled

to give

studiously avoided mentioning his name.

f Ver.
25.

honour to the Samaritan,

THE GOOD SAMARITAN.

(248.)

He

supposed that he had merited eternal

103

life

by

his obe-

dience

Yet he was far from shewing a loving disposition toward

our Lord himself
The parable opened to him more extensive views of the

law-

It shewed him that, so far from

having practised his duty,
he had not even understood itThus it destroyed at once all his self-righteous hopes
And, at the same time, inculcated the necessity of practical,
and universal benevolence
Mild as the rebuke was, it could not but convince his

judgment
Yet was
offence

The
II.

it

so

conveyed that

could not reasonably give

it

parable thus explained,

Improve

we may now proceed

to

it

Various are the lessons which

this scripture

teach

may

us
It

may very properly lead us to contemplate

i. The
folly of self-righteousness
" love God with all our
law
[The
requires us to

hearts,

and our neighbour as ourselves"

And if we obeyed it perfectly without the smallest defect
throughout our whole lives, we might be justified by it
But who ever loved and served God to the utmost extent
of all his faculties and powers?
Who ever incessantly occupied himself in labours of love
towards those who hated and despised him ?
Who has not felt some backwardness to communion with
God, and some want of sympathy with his neighbour?
Yet the law can be satisfied with nothing less than perfect
obedience
It denounces a curse against us if we transgress it in one
11

single instance
Hence we are told that

no

flesh living can be justified

by

it

Let us then cease to expect life by our own obedience

Let us for ever shut our mouths and stand guilty before

God k
Let us acknowledge ourselves to need
the apostles
And adopt the language of St. Paul m

mercy

as

much

as

2.
h Gal.

iii.

k Rota.

iii.

10.

'

Rom.

Gal.

19.

Phil.

iii.

H 4

8, 9.

iii.

20.

ii. i<5.

The

THE GOOD SAMARITAX.

(248.)

The true nature of Christian charity

[We are apt to imagine that persons of our own

nation,

104
2.

sect, or party, are the proper objects of our love

But Christian charity extends itself to all mankind

The

distinctions of religion or politics should be forgotten,

in need of our assistance

whenever an object stands

And we should sympathize as truly with our bitterest enemy,

as with our dearest friend
Thus did St. Paul compassionate the unbelieving Jews"
And

our Lord weep over their murderous and devoted

city

Let us then endeavour to mortify our

narrow,

selfish

principles
And to

love

abound

in

disinterested,

self-denying offices of

The

3.

astonishing love of our

Lord and Saviour Jesus

Christ

[The parable was certainly not intended

to represent his

love

But

it

affords us a proper occasion to notice

it

We justly admire theconduct'of the benevolent Samaritan

And the consideration, that his kindness was shewn to a
detesled Jew, greatly enhances its value
How then must we admire the love of Christ towards our
ruined race !
were robbed of the image of God in which we were

We

made

"

We

were left altogether

dead in trespasses and sins"
created beings could administer any effectual relief
But Jesus beheld us lying in our blood 1
r
Yet, though we were his enemies, he pitied us
He not only took care of us, but " laid down his life for

No

us"

He

has taken upon himself also the whole charge of our

cure

There is nothing that we want, which he has not freely

bestowed upon us
Let us then magnify and adore our
generous Benefactor
While we respect the exercise of love in a fellow creature, let us study to comprehend the unsearchable love of
Christ 8

And

let us

make

his love to us the

model of our love

to

others']
o
Rom. ix. 2,3.
Lukexix. 41.
were the subject of a
Sermon
it would be proper,
Charity
in this place, to advert to the
particular circumstances of the charity.
r
Ezek. xvi. 6.
Rom. v. 6, 8.
."

If this

Eph.

iii,

18, 19.

'John

xv. 12.

CCXLIX. THE

RICH FOOL.

xii. 20, 21.

But God said unto him, Thou fool, this night
thy soul shall be required of thee : then whose shall those
things be which thou hast provided ? So is he that layeth up
treasure, for himself) and is not rich towards God.

Lnke

HEAR

we the voice of a gloomy enthusiast, a deluded

#"
an imperious tyrant?
Are these reproachful menaces the wild effusions of

bigot, or

intemperate zeal

No

the text presents to us the just expressions of

Jehovah's indignation
Covetousness, in whomsoever found, cannot fail of
provoking his utter abhorrence
young man had applied to Jesus to procure him an
equitable share of his paternal inheritance

Our Lord declined any interference, as foreign from

the purposes of his mission
And, knowing the disposition which had assumed the
a

garb of equity, reproved it

The parable before us was spoken to enforce that
reproof
And the address of God to the character there delineated, strongly intimated the danger to which the

youth himself was exposed

There

are, alas

too

many

still

who

are actuated by

similar principles

For

their conviction

we

shall enquire,

What were the grounds

the rich man ?

I.

No

of God's indignation against

could attach to the rich man on account of the

fruitfulness of his ground
Nor was he altogether to be blamed for devising prudent means of securing his property
He should indeed have remembered that there were
objects enow around him, whose want should be supevil

plied from his superfluities

But
*

Ver.

It

Ezek. xxxiii. 31.

" all his fruits :"
therefore to think of treasuring up
" What shall
perhaps too there was too much anxiety implied in,

1315.

was wrong

I do?"

THE RICH FOOL.

J06

But
1

(249-)

his offence principally consisted in

two things

Ar. idolatrous regard to the world

that the world was capable of rendering

[He imagined
him happy

And

that the enjoyment of

it

would be permanent

for

many

years

But what could be more absurd than such expectations

these

Can
t>f

affluence secure freedom from pain either of

mind

Can

body of

ward

it

troubles ?
Is there

off personal afflictions, or

more

compose domestic

than in the humble

real happiness in palaces

Cottage

Does not the experience of Solomon

6

this

as

?-

attest the reverse of

And

has not our Lord himself affirmed the same f ?

wealth were capable of making us happy, can we
But,
secure the continuance of it a single day ?
Are not all exposed to such calamities as reduced Job to
if

poverty ?
Is not the
instability of riches declared in the strongest
terms h ?
Or, if they were more stable, can we prolong our own
lives

Has

not the voice of inspiration warned us against any such

vain idea 1 ?
And did not the event manifest the folly of the rich man's
k

expectations ?
Well then might

God

address

him by

that humiliating ap-

pellation

Well might he deride his

fruitless anxieties,

and delusive

hopes"

And

him

justly did he cut

off as a

warning to others]

An

utter disregard of God

[Amidst his prospects of carnal happiness he had no
thoughts of God
He addressed his soul as though it had no existence beyond
the body, nor any
capacity superior to the beasts
2.

Had

been

"

he regarded God, how different would his

speech have

Soul, thou hast hitherto been too solicitous about the

body
" But
*
1

Ver. 19.
Ver. 15.
Prov. xxiii. 5
night,"

Eccl.

ii.

11.

*Jobi. 13 19.
Jam. iv. 1315.

'

c.

" Whose

Thvufool."

shall those
things be," %c.

THE RICH FOOL.

(249.)

107

" But now the

body,, through the bounty of Providence, is
amply provided for
" From henceforth therefore banish all
about carnal
1

anxiety

things

"

And occupy

thyself about thy spiritual and eternal in-

terests

" Thou

shall now be the one object of my care and

attention
" And the
body shall be altogether devoted to thy service
" God hath
provided for thee a far richer portion than this
world can give
" Now therefore set
thyself to serve him with all thy facul-

and powers

ties

" Bless

bin)

that

he has

not

"

required thee of

me "

unprepared

" And the more time thou hast

lost, exert thyself the more
to redeem the moments that may still be allotted
thee

"

Such an address would have been a just requital of the

divine goodness
Nor would it ever have brought upon him the judgments
experienced
But such reflections were far enough from his mind
The bounties of Providence served but to confirm his sensual habits

And

the donor was eclipsed

by the very

gifts

which he

bestowed
then the divine displeasure
demerits ?
]

Surely

was not more than

to his

adequate

The improvement which our Lord made of this parable

leads us to enquire

Whether

there be not amongst ourselves also similar

of
his displeasure ?
objects
man anxious about the world and regardless of his
soul is a very common character in every place
[To make provision for ourselves and families is by no
II.

means sinful n
Such prudent care will very well consist with ferven t piety
But our concern about earthly things should not preclude
an attention to the soul

Our

By

"

"
lay up treasure in heaven
duty is to
and his promises we may be " rich in
Christ
embracing
first

faith"

And by

ourselves in his service

exerting
"

good works
Thus, however poor with respect to
" rich towards God"-

in

iTim.v,

8.

we may be "

this world,

Rom.

xii. 11.

rich

we may be

THE RICH FOOL.

1O8

But how few amongst

ment

us

make

(249.)

this their

chief employ-

our desire after " Christ's unsearchable

riches," when compared with our anxiety about the unrighteous mammon !How cheerful, constant, and indefatigable is our labour for
the body, while that for the soul is at best feeble, occasional,

How

is

languid

and reluctant

Every such person resembles the rich fool in the parable

1. In his
folly
[He shews that he disregards his soul in comparison of
his

body

And

that the concerns of time appear to

tant than those of eternity

him more impor

What can exceed

the folly of living in such a state ?

such an one, if not stupified by sin, condemn
himself in a dying hour
How will he stand amazed when he shall appear at the tribunal of God P
]

How

will

2.

In

his

punishment,

[Every worldling indeed is not cut off without a previous

warning
But, whenever he be taken away, he is summoned before
God in wrath
He is torn from the idols which he had cherished in his

bosom
ftot the smallest portion of his former comforts

is

left

him

He

is called
by an incensed master to give an account of
his stewardship
And for his folly is consigned over to everlasting-burnings "]

We

cannot CONCLUDE without remarking, howividely

different God's sentiments are from those of men
[Men account us wise in proportion as we prosecute our
temporal interests*
And consider a diligent attention to our eternal welfare as
a mark of weakness and folly
But God forms a very different estimate of human actions
The amassing of wealth is in his eyes like the " loading
r
oneself with thick clay "-

But the laying up treasure in heaven is the very beginning

of wisdom
Let us then study to be like-minded with God
And let us be content to be despised by man if we may
but receive a plaudit from our Judge
Let
*

Wisd.

Hab.

v. 4.
6.

ii.

Ps. xlix. 18.

Pa. cxi. 10.

THE RICH FOOL.

(24Q.)

10Q

Let us not however carry our disregard of the world to a

criminal excess

While we are

in the

world

we should

diligently perform the

duties of our station*

But our

first

and greatest care should be

to obtain

an eternal

inheritance

So, whenever our soul shall be required, we shall give it up

with joy
And possess our portion when the vanities of time shall be

no more

]
1

CCL.
Luke

xii.

35

37.

Cor.

vii.

24.

THE WATCHFUL SERVANT.

Let your

loins be

girded about, and your

men that wait

lights burning; and ye yourselves like unto

for their lord, when he will return from the

wedding that,
when he cometh and knocketh, they may open to him immeBlessed are those servants whom the Lord, when he
diately.
;

cometh, shall find watching : verily I say unto you, that he

shall gird himself, and make them to sit down to meat, and
will come forth and serve them.

SUCH

is the
uncertainty of life, and such the importance of eternal things, that one would suppose every one
should feel the necessity of standing ready for death and
judgment, even though no injunctions had been given us
to that effect
But our Lord frequently insisted on that

and, in parables as well as in plainer terms, inthe duty of continual watchfulness

In the
parable before us he mentions
subject,

culcated

our duty
All of us are servants of one common Lord and
Master He is absent, and has commanded all of us to
I.

wait for his return

i

In certain expectation that he will come

[The time of his return is the time of death and judg-

ment

may say,
may be protracted, so that scoffers
But " he is not slack
the promise of his coming a ?
concerning his promise" He is only exercising his patience

Where

This
is

and
a

Ver. 45. with 2 Pet.

iii.

3, 4.

THE WATCHFUL SERVANT.

11O

(250.)

And at the exand long-suffering toward the ungodly world

]
piration of the time allotted them, he will surely coine
In constant readiness to receive him
is the more immediate
import of the metaphors in
We should gather in the affections which too often
the text c
" Unite
my heart to fear thy name/' should
entangle our feet
be our daily prayer Whatever obstructs us in the way of
2.

[This

Our graces too should be kept in

the one desire of our soul should be, so

duly should be put away

lively exercise

And

have every thing within us regulated according to our

Master's will, that the very instant he shall knock, we may
receive him gladly and without fear
]
to

To

enforce the practice of this duty our

II. Motives to the performance of it

The motives suggested in the parable
different kinds
1.

Lord subjoins
are

of very

Encouraging

[Thrice does our Lord pronounce the watchful servant

" blessed d " Indeed what can be more blessed than to be
prepared to meet our God f To such servants he promises the
most exalted honour We do not indeed conceive that Jesus
will repeat in heaven any such act of condescension as he
once submitted to on earth e But there is no expression of
kindness which the meanest servant could manifest to the
most beloved Master, which Jesus will not manifest to his
faithful servants in heaven
He has prepared the richest
" feed
them, and lead them unto
banquet for them; and will
living fountains of waters

"

stimulate us to watchfulness

work when they

2.

And should
who would

are promised such

wages

not this prospect

not perform the
]

Alarming

indignation would a nobleman feel, if, having

ordered his servants to be ready for his reception, he should
be kept a long time knocking at the door at midnight, and
find not a servant awake, or so much as a
light in his
house
And will not Jesus be justly indignant, if he shall find
such a reception from any one of us ? He tells us that he

[What

will
b 2 Pet.
c

iii.

9.

was the custom

wear long garments, which they girded up

to do any thing that required activity and
exertion.
And lights or torches were used at their nuptials, which
were usually celebrated in the evening.
It

to

when they were about

d
e

Ver. 37, 38, 43.

The Romans waited on

their slaves at the feasts of Saturn

do not suppose that our Lord alluded to

probably were not acquainted with the fact.
f
Rev. vii. 17.

vre

this,

but
;
because his hearers

THE WATCHFUL SERVANT*

111
" cut him

will scourge that servant with such severity as to

asunder" And that he will assign him his portion among his
8
Nor will he treat in this manner
open and avowed enemies
and debauched, but those also who
are
riotous
those only who

He will however make

neglect to prepare for his arrival
a distinction between the punishment of different servants,
proportioning the stripes to the opportunities he had afforded
them of knowing and doing his will 1 But the fewest stripes
How should
will be dreadful, and the pain of them eternal
such an awful consideration as this awaken us
Surely our
hearts must be harder than adamant, if they be. not impressed
11

it]

by

We may

IMPROVE

this

parable

For self-examination
[Peter asked whether it related to the disciples ? and
eur Lord directed them to examine themselves whether they
were such servants' ? This is a proper direction for us Are
Let us remember that
we then " like" such servants ?
to such, and such alone, will our Lord's advent be a source
of joy To all others, what a terrible surprise will his coming
be
Who
Let us then resolve, with God's grace, to watch
would not watch if he knew that his house would be assaulted
by thieves? And shall we not watch to preserve our souls?
Whatever be our station among men, our duty to Jesus is the
same O that we may all meet his approbation, and receive
1.

his blessing

For consolation

2.

[The time of his coming may appear long But it is

only as one or two watches of a single night" How soon
will this be past
And how sweet will be our rest at the
" exercise ourselves unto
expiration of it ! Let us then
Let
us
do
not
as
others; but let us watch
godliness"
sleep
and be sober
Let us, as dear fellow-servants, strive to keep
each other awake and lively And soon shall we hear the
wished-for knock Blessed period May we all be found ready
for it; and welcome our divine Master with songs of gratitude
!

and triumph P~]

Vcr. 46.
k Ver.
41, 42.
?

Ver. 38.

* Ver.
47.
'

Hab.

*
i

ii.

Ver. 48.
m Ver.
39, 40.
.

i.

Thess. v. 6.

Jsai.

xxv.p.

CCLI.

THE BARREN FIG-TREE.

his vineyard,
xiii. 7
9. Then said he unto the dresser of
Behold, these three years I come seeking fruit on this fig-tree,
and Jind none : cut it down ; why cumbereth it the ground ?
And he answering, said unto him, Lord, let it alone this
year also, till I shall dig about it, and dung it: and if it
bear fruit, well: and if not, then after that thou shalt cut
it down.

Luke

PERSONS, who can least bear a scrutiny themselves,

are apt to pass the severest censures upon others
But we can never form a just estimate of men's characters

from the dispensations of Providence towards

them
Nor, though our conclusions were more certain, would it
to place ourselves on the seat of judgment
We are far more concerned to prepare for the account
which we ourselves must render unto God
Such was the advice which our Lord gave to his

become us

censorious hearers

He bade them
suming

And

repent of their

instructive parable
T.

own

sins instead of

judge others
enforced his admonition with an apposite

to

We shall

pre-

and

enquire

In what respects we resemble a barren

fig-tree

Humiliating as the comparison before us is,

too just
have enjoyed every advantage that could
to fruitfulness

We

it is

but

conduce

[The fig-tree is represented as planted in a vineyard where

the soil was good, and
every attention was paid to it
Thus we have not been left in the open field of the heathen
world

We

have been planted in the inclosed vineyard of God's

church
His word and ordinances have been regularly administered
to us

We have participated both the stated and occasional labours

of

h-is

ministers-

Nor
Ver.

15.

THE BARREN" FIG-TREE..

(251.)

113

Nor has any thing been wanting which could render

us

fruitful

God may

appeal respecting us, as he did respecting his

b

church of old

Yet

it

to be feared

is

we have

been found

hitherto

barren
[For three successive years was the fig-tree destitute of
fruit

And have
The

we been barren a much longer time ?

which God expects are repentance, faith, and

not

fruits

obedience
But have

Have we
sinners

fled to Christ as the

Have we
sacrifice

Has

mourned over our sins with deep contrition

only refuge and hope of lost

\ve

presented ourselves to him an holy and living

been the labour and ambition of our souls

it

abound

" barren and unfruit-

Have we

not even to this hour been

"
in the knowledge of Christ i

ful

to

'

in these fruits

Have we not

rather, as cumberers of the

to
those
around us ?
prejudicial

ground, been

those who have been planted near us, reason to

that
complain
they have been retarded by us, rather than furthered in the spiritual life?

Have not

Surely too
of old d

many

Israel

We

may

of us deserve the

to

justly

wonder therefore that we are suffered

occupy our respective places

to

II.

Whence it is that, notwithstanding our

we have been spared to this time

We
no

unfruitful ness,

are ready to suppose that mere unprofitableness

is

sin

But we are not spared because our

to

name once given

state

is

not hateful

God

[The owner of the vineyard noticed

on the fig-tree

And

felt

his

all

the pains bestowed

disappointment greater every

successive

year

Hence he spake of
and indignation
b Isai. v.
4.
c
Matt, iii.8.
d

IIos. x. J.

" Behold

VOL.

III.

Luke

its

unfruitfulness with astonishment

And
xviii. 8.

and Phil.

i.

11.

Why," &c. convey these ideas very

I

forcibly.

THE BARREN FIC-TREE.

114

(251.)

not wonder that in the midst of so

And must he

many

advantages we remain unfruitful ?

Has he not declared that unprofitable servants are objects
f
of his abhorrence
]

Much

less are

we

spared because

we

are better than

others
[Doubtless there are degrees of sinfulness and guilt
so in the sight of God, there are some
worse than others
But what good can be in him who answers no one end of

As among men,

his creation

The

description given of such persons by the prophet is

g
strictly just
And to them may be addressed those humiliating words

of Moses

The

intercession of Christ

is

the true reason of God's

forbearance towards us
was spared only at the request of " the
[The fig-tree
"

vine-dresser
The order given would certainly have been executed, if he
had not obtained a respite
And little do we think how often death has had a commission to cut us down
Surely our continued provocations must often have incensed
God against us
But, in former times, he often revoked his word at the
-

urgent request of his servant Moses

Nor can we doubt but that <he Psalmist's declaration
has been often verified in our great Advocate and Interl

cessor k

The

respite

however which

is

yet prolonged, will not

last for ever

What doom we must

III.

expect

if

we

continue

still

barren

God
If

will deal

now

with every man according to his works

we should begin to bear fruit it would

at last

be well
[The vine-dresser
culture on the fig-tree

And

intimated that,

be a source of

How much

much
more

undertook to
if his

bestow

still

greater

labours should succeed,

it would
concerned
reference to our souls

satisfaction to all
is

this true in

At
f

Matt. xxv. 26, 30.

8 Rzek. xv. 1
4
!
Exod. xxxii. 10, 11, 14.

Deut.

Pe. cvi. 23.

ix.

6.

THE BARREN FIG-TREE.

(251.)

At

this

moment we may

115

consider the trench digging and

the manure applied to us

What a source of comfort will it be, if your means be
blessed with success
The owner of the vineyard, the dresser of it, yea, and the
inferior labourers too, would greatly rejoice
And what a blessing would it be" to the tree itself!
Instead of being cut down as useless, it would be an ornament to the vineyard
God himself would not disdain to regale himself with its
!

'

fruit

In due season

it should be
transplanted to that richer vineyard above
And should bring forth fruit to God's glory for evermore
Yes, its past unfruitfulness should be no obstruction to, its

bliss

But joy and honour should be

But

if

the culture be

still

its

everlasting portion

in vain,

we must be

speedily

cut clown

[The intercessor himself approved of this in reference to

the fig-tree
And can any thing else be expected by those whom the
gospel does not profit ?
Can any think that they shall be
for ever ?
Must not even the patience of

hausted

left to

God

cumber

the

himself be at

ground
last

ex-

Shall he not ere long definitively say, CUT THEM DOWN ?

they not then be consigned over to everlasting burnings ?
And must not their Intercessor, yea, their own souls,
approve the sentence?
Let every one then attend to the warning given to the ante-

Must

diluvian world
And not defer till the morrow, what,
involve him in such ruin
J

if left

undone, must

INFER
i

Plow thankful should we be to our great Advocate

and Intercessor

[Many

What
spared

since the last year have been cut off by death

should we esteem it that zee have been

a mercy

How dreadful

must our

taken unprepared
1

Luke xv.

state

have now been

if

we had been

We
m Cant.

5, 6, 7, 10.
n

Gen.

I 2

vi. 3.

iv. 16.

THE BARREN FIG-TREE.

Il6

(251.)

We should have been irrevocably doomed to dwell with the

fallen angels
Nor should we ever have heard one more offer of mercy
from our offended God
Let us then bless and adore our Lord for this distinguishing
favour
And let his love constrain us to turn unto him with our
whole hearts
2.

How

we be

earnest should

moment
[Many

in

improving the present

are dead

who

lately

seemed

as likely to live as

ourselves

But when

their

time was come they could not

resist

the

stroke of death

Nor can any who are now

be granted them

alive, tell

how long

a respite

shall

It is probable that many of us will be gone before the

P
expiration of this year
And whenever the fixed period shall arrive, all intercessions
will be in vain
Let us then redeem the time with all earnestness and zeal
And accomplish the great work, before the night cometh to
terminate our labours ]

2 Pet.
p

CCLII.
Lukexiv.

10.

zeere bidden,

i.

58.

Perhaps one

in

twenty.

THE AMBITIOUS GUEST.

And he

put forth a parable

when he marked how they

to those which-

chose out the chief'

;
saying unto them, When thou art bidden of any man
wedding, sit not down in the highest room ; lest a more
honourable man than thou be bidden of him ; and he that
bade thee and him, come and say to thee, Give this man place ;
and thou begin with shame to take the lowest room. But when
thou art bidden, go and sit down in the lowest room that
when he that bade thee cometh, he may say unto thee, Friend,
go up higher : then shalt thou have worship in the presence of
them that sit at meat with thee.

rooms
to a

THE

Christian is not prohibited from

occasionally
joining in carnal festivity
But he should carefully watch his own spirit and con-

duct when he ventures upon such

dangerous ground

And

THE AMBITIOUS GUEST.

(252.)

117

And

should improve his intercourse with worldly comfor

the spiritual edification of himself and others
pany

Our blessed Lord was sometimes present at feasts ;

but his conversation at those seasons was always pious
and

instructive

The

things which occurred never failed to furnish

him

with abundant matter for useful observation

Having noticed at a wedding the iridecent ambition of

the guests, he animadverted on their conduct in the
parable before us

The principle here inculcated

Our Lord did not intend these words merely

I.

as a
our conduct in one particular,
but as a parable that should be applied to the whole of
our deportment in social life
The scope of the text, whether as originally delivered
by Solomon, or as quoted and applied by our Lord, is

maxim

recommend

to

But
it

for the regulating of

3-^

humility

to enter fully into

its

meaning,

were, the principle here inculcated

1

A deep sense of our

we must

own unworthiness

[If we stand high in our own estimation,

expect a degree of homage from others

And
But

shall be ready to
if

vileness,

analyse, as

which implies

claim precedence

we cannot but

among

our equals

we have an humiliating sense of our own extreme

we shall readily concede pre-eminence to others, and

take the lowest place, as that which properly belongs to us

Such a disposition cannot but spring from self-knowledge
nor can it fail of operating in this manner b ]

An utter contempt of worldly distinctions

[While we "love that honour which cometh of man,"
we cannot but aspire after it, when itcomes within our reach
But we are taught to be dead, yea crucified to the world c
And this once obtained, we shall despise the baubles that
are so much the objects of rivalship and contention
]
2.

readiness to give honour to whom honour is due

[Though religion teaches us an indifference to man's
applause, it does not warrant us to level the established orders
of society
God requires us to " honour those that are'in authority," as
3.

well as to serve and honour

him d

While
"
'

Compare Prov. xxv.6, 7, with ver. 11.

Gal. vi. 14.
I 3

b Phil. "
3d
xiii. 7.

Rom.

THE AMBITIOUS GUEST.

11 8

While therefore a sense of duly

human

will

(252.)

keep us from coveting

distinctions for ourselves, it will induce us cheerfully

to others the tribute due to their rank and station
]

to

pay
Excellent however as this principle is, it needs to be
limited by prudence, and exercised -with care
[Though this principle can never operate to too great an
extent, it may exert itself in a very absurd mannerThere are certain decencies in society that ought not to be
violated, as would be the case if the great and noble should
take the lowest place

literally

among

those

who

are of very

inferior rank

Besides, it is possible that we may be actuated by pride,

while we thus put on an appearance of humility
We need therefore take heed both to our hearts and ways,
that in obeying this precept we act with sincerity and dis-

cretion]

Having endeavoured

to explain the principle,

we

shall

point out
II.

importance in

Its

human

life

to the graces of a Christian what holiness

Humility
to the attributes of the
Deity, the beauty and perfecis

is

tion of

them

conduces in the highest degree to the comfort of

It

i.

all

mankind
[Nothing tends more

of our own minds

to the happiness

What a source of vexation and anguish is pride

With what envy are they beheld to whom precedence has
been given IWhat indignation do they excite, who overlook our superior
!

claims'!

whether real or supposed, will often fill us with

as the most serious injury could have done
humility possess our minds, and this source of un-

slight,

rancour as

But

let

much

easiness is destroyed
If we be willing to
give honour toothers, and be indifferent
to it ourselves, and
especially if we count ourselves unworthy
of it, we shall feel no pain -at
seeing others preferred before

us

Nor does any thing more tend

to the

pace and

comfort of

society

What

is it

of contention

but pride that makes

every neighbourJiood & scene
f
?

What
This idea will be
;n public assemblies.

fully

understood by those
f

who have

James

iii.

ever

14

mixed
16.

THE AMBITIOUS GUEST.

What
What
lation

is it
is it

lig

but pride that creates such factions in a state ?

but pride that involves nations in war and deso-

g ?

Even the church of God

itself is

and distracted

often torn

this fatal principle

by

Let humility once gain a

proper ascendant
men, and universal harmony will reign

in the hearts

of

Surely the importance of this principle cannot be too highly

rated, or expressed in too energetic terms
]
2.

It is that

whereby men most eminently adorn the

gospel
[The avowed scope of the gospel
ciples and practice of mankind

is

to

improve the prin-

And they who receive the truth, are expected to excel in

every thing that is amiable and praiseworthy
How unseemly did the ambition of the sons of Zebedee
appear

The ungodly themselves do not

hesitate to

pronounce them

hypocrites who, while they profess religion, are under the

dominion of pride and ambition
On the other hand, humility irresistibly commends itself to
all

Who

does not admire the concessions

nephew Lot

his

Who

made by Abraham

to

does not adore the condescension of our Lord in

washing

his disciples' feet

k
?

Even those who

are most elated with pride themselves, are

constrained to applaud humility in others
And though nothing but the grace of God can induce any
to embrace the gospel, a suitable deportment in its professors
will often silence the cavils, and disarm the prejudices, of those

who

ignorantly reject

This subject
i

The
[There

it

will naturally lead us to

CONTEMPLATE

folly of sin
really as

is

muchfol/y, as there

is

sinfulness, in

sin

In

how many

humility,

instances do men attain by integrity and

in vain seek for by dishonesty and

what others

arrogance
This is well illustrated in the parable before us
Let us then simply endeavour to glorify God by an holy
conversation
And leave our temporal advancement to his all-wise disposal ]
2.
*
"

James iv.
John xiii.

i.

Matt. xx.

2028.

4, 5.

14

Gen.xhi.
i

Pet.

ii.

The

9.

1315-

THE AMBITIOUS

120
2.
t

The

GUEST*'

excellence of religion

[Religion does not merely impose rules for our conduct

towards God, but should regulate every disposition of our
minds, and every action of our lives
Where it has its full influence, it gives a polish, which is
but poorly mimicked by tlie refinements of modern polite-

nessnot indeed convert a clown into a courtier ; but it

teach every one to act as becomes his stationLet us then exhibit in our respective spheres that simplicity
of mind and manners, that, while it adorns the gospel, shall
disarm the malice of our enemies, and, if possible, conciliate
It will

will

their

esteem"

]
ra

Rorn.

CCLIfl.

xii. 10.

Pet. v. 5.

THE GREAT SUPPER.

Luke xiv. 1618. Then said he unto him, A certain man

made a great supper, and bade many and sent his servant
at supper-time to
say to them that were bidden, Come for
all things are now
And they all with one consent
ready.
began to make excuse.
:

who are very ignorant of true religion,

often express a desire to
participate its blessings
Wherever we find them thus open to instruction, we

PERSONS,

should endeavour to teach them the

way of

God more

perfectly

This was the uniform practice of our blessed Saviour 3

The person, that addressed our Lord, seemed but
little
acquainted with the nature of the Messiah's kin-

dom b
Our Lord

took occasion to rectify his apprehensions on

that subjectArid to shew him, under the idea of a
feast, that the

provisions of his gospel would be slighted by that wholenation

.

The

parable in this view declares the rejection of the

Jews and the call of the Gentiles

But it is also applicable to nominal Christians

in all

agesIts
*
b

See John
Ver. 15.

iv. 15, 21.

and

vi. 34,

35.

THE GREAT SUPPER.

(253.)
Its import,

as

it

be comprised in two

may

respects us,

121

observations

God

I.

invites us to

partake of the blessings of his

gospel

The gospel dispensation

tuous feast
feasts

[til

every thing

is

is fitly

compared

set forth

to

a sump-

that can gratify the

palate

Thus in the gospel there is every thing that can administer

delight or vigour to the soul
There is pardon for all the sins that we have ever committed
There is strength against all the corruptions or temptations
that can assail us

There

is

communion with God through our Lord Jesus

Christ

There are foretastes and earnests of the heavenly glory

On these accounts the prophets also spake of it under the

image of a

feast

sends his servants to invite men to his table

[The first persons that were invited to it were the Jews
Upon their rejection of the gospel the Gentiles were to be

God

called in

The
The

We

invitation to us Gentiles is still continued

servants of God are sent to hasten your tardy steps
" all
are to inform you, that
things are now ready,

'

it were,
waiting for you
are moreover to urge you to accept the invitation
f
are to take, as it were, no denial from you
Such is God's desire to bless us with all spiritual blessings

and, as

We

We

Nor

are any, however

mean

or abandoned, to be over-

looked

[We

are to

go and

call

people of

all

ranks and descrip-

tions

We

are to search out the persons

most

distant,

most obscure,

most impious 5
c
e

that

We
d

Rom.

Isai.

xxv. 6.

The

which is to cleanse you, is already shed the Spirit,

renew you, is already poured out God is reconciled and is
receive you
nothing is wanting, but that you come and fill
blood,

xi. 1 1.
:

is to

ready to
the place prepared for you.
:

It is the force of persuasion which we are to use ; not the force of

such compulsion as that, is as abhorrent from reason
penal statutes
as it is from religion.
8 This
seems intimated by the streets and lanes of the city, and
:

the highways and hedges without the city.

THE GREAT, SUPPER.

122

(253.)

We arc to bring them in, however labouring under infirmi-

h
of body, or distress of soul
"
God will have his house to be filled "
Nor are his servants to desist from their labours till that
work be accomplished
And, thanks be to God ." there yet is room" for more ]

ties

One would suppose

that such rich blessings

meet with universal acceptance but

II. We ungratefully reject them with vain and

would

frivolous

excuses

Few

find

any inclination to accept the invitations of

the gospel

[The Jews

in their

day withstood the

solicitation of the

apostles

So now, all, however importuned, " begin

to

make excuse"

Some

plead the importance of their earthly bosir.?ss

Others urge that they must attend to the concerns of their
families
Thus, earthly cares, or carnal ease and pleasure, stupify the

world

But

God

will resent the

his

contempt poured upon

mercy
[The pleas urged

in the parable are

not sinful in them-

selves

But nothing, however good, should keep us from attending

one tiling needful
Every concern becomes sinful, when it is inordinately

to the

followed

Hence God
offer

declares that he

is

"

angry" with those .who

such pleas

He threatens that they shall never partake of the feast they

so despise
Nor even " taste " of his bounty to all eternity
/
"
None," however attentive to their worldly callings, shall
find an exception in their favour

How awful their state, who are never to taste of pardon,

peace, or glory
May we never bring upon ourselves so terrible a doom ]
!

ADDRESS
i.

Those who are averse

of the gospel
[Every one

is

to

accept the invitations

forward to offer pleas in extenuatioa of his

guilt

" The
poor, the halt," &c.
as temporal conditiou.

And,

may

refer to their spiritual as well

THE GREAT SUPPER.

(253.)

123

And, while some civilly beg to be excused, others roughly

<c

answer

cannot come"

plea, and in
will discern its fallacy

But whatever be our

God

offered,

what way soever

it

be

Indeed the very persons who refuse our invitations, know

that their excuses will avail nothing in the day of judgment 1
What folly then is it to offer that in justification of ourselves
now, which will serve only to condemn us in the last day
!

Let us no longer cherish such fatal delusions

We may give to the world and our family a due -portion of
our care
But let nothing keep us from the feast which God has prepared

Those who are afraid to come at the bidding of

their Lord
[Many are kept from Christ by an apprehension of their
own unworthiness
They think it would be presumption in them to accept his
2.

invitation

But it is not possible to describe more clearly the persons

invited
If we be poor, or halt, or maimed, or blind, we are expressly
called

Nor

our distance or unworthiness any ground of exclu-

is

sion

Let none then yield to unbelieving fears

would " compel" you

We

all,

by every argument we can

devise

Reflect on the greatness of the host that invites you, and

the excellence of the feast he sets before you
Consider the blessedness of partaking of it, and the certain

k
consequences of absenting yourselves from it
Let all come, and "delight their souls with fatness"
The command given to the church is yet addressed to
]
you
l

"

can not,"

and "

-will

not,"

meant the same thing.

*
If the Sacrament he administered,
table

is

now

will then be found to

it

spread before their eyes, &c.

may

have

be observed, that the

Cant. v. i.
'

CCLIV. THE FOOLISH BUILDER AND THE

INCONSIDERATE KING.
Luke

xiv.

sitteth

Which of you intending to build a tower,

33.
down first, and counttth the cost, whether he have

28

not

Lest haply, after he hath laid tht

not able to finish it, all that behold it,
begin

sufficient to finish it 1

foundation, and

is

THE FOOLISH BUILDER AND

124

begin to mock him, saying, This man began to build, and was
Or what king going to make war against
not able to finish.
another king, sitteth not downfirst, and consulteth whether he
be able with, ten thousand, to meet him that cometh against
him with twenty thousand? or else, while the other is yet a

great zeay

off,

sendeth an ambassage,

he.

of peace.

tions

So

and

likewise, whosoever he

forsaketh not all that he hath, he cannot be

desireth condibe of you, that

my

disciple.

MANKIND

in general, when they want us to

engage in their pursuits, are apt to exaggerate the advantages, and to hide as much as possible the difficulties,

Our Lord
that will attend the adoption of their plans
the
plainly to his followers

on the contrary declared

conflicts they must
engage
sustain, if they would be

in,

and the

losses they

must

In the verses
his disciples
in
states
very strong language the

preceding the text, he

only terms on which he would admit them into his
family and having cautioned them by two familiar parables against engaging rashly in his service, he again
reminds them, that they must forsake all if they will
;

follow
I.

The
Both

To

elucidate the passage, we shall consider

scope of the parables
of them have the same general tendency to

him

guard rnen against an hasty and inconsiderate profession

of religion
But

The former points out the folly of such conduct

[Every one sees, that a builder, who through a neglect
to count the cost, should be
compelled to leave his structure
unfinished, would be universally derided as a foolish man
But incomparably greater is his folly who begins to follow
Christ, and afterwards by his apostasy shews,, that he had

never duly considered how much was

requisite to make us
Christians indeed
The very people who have turned him
aside, will be the first to deride him for his instability; and
while they reverence him who maintains a firm and consistenc
conduct, they will despise in their hearts the man who proves
unfaithful to his God
The sainls indeed will not " mock
him," because they know what a " fearful thing it is to fall
into the hands of the
living God ;" but they will pity him, as
a poor infatuated creature, who has " left off to behave iiimself wisely ,"j and reduced himself
by his folly to the extremest
Nor is it long ere he himself will see his
misery
folly in its
true light ; when he will behold afar off that heaven
upon
which he turned his back, and inherit that
portion which he
so

thoughtlessly preferred

77/e

INCONSIDERATE KING.

(Q54.)

The

125

latter leads us rather to contemplate the

danger

of such conduct
[A king who should inconsiderately plunge himself into
enemy that was too powerful for him, would
expose hoth his kingdom and his life to the most imminent
a war with an

Thus it is also with a man who commences a warfare

with sin and satan without knowing how he shall make head
for as an hasty profession of religion exposes
against them
him to self-deception, so an hasty dereliction of it will subject
him to the heavier condemnation It is true that all must
perish who do not enlist under the hanners of Christ; but it is
danger

equally true, that cowardly soldiers, who forsake their standard,

are far more guilty than "if they had never been enrolled upon
" It id better never to have known the
liis list
of

way

ousness, than, after having

known

to turn

it,

from

righte-

it

;" their

is worse than their

beginning ; and they shall be punished
with more stripes in proportion to the advantages they have

end

enjoyed, and the professions they have

These parables

made

will afford still further instruction, if

we

consider

Our Lord's improvement of them

Our Lord did not amuse his hearers
truths, but brought them home to their
II.

direct
i.

with speculative
conscience by a

and personal application

We must count the cost
"

We

must forsake all ;"

is,
comparatively in respect of affection, and
absolutely, whenever it stands in competition with our duty ;
are
nor, if we refuse these terms, can we be his disciples
[Here the cost

that

forsake

is

plainly told us;

all

We

not indeed to cast away our possessions at all events; but so to

withdraw our affections from them, as to be willing to resign
them whenever the retaining of them shall be inconsistent
with our allegiance to him This we ought to weigh in our
minds, and to consider whether the benefits of religion be
must be ready to
sufficient to counterbalance its trials
part with our reputation, our interest, our carnal ease and
pleasures, our friends, our liberty, our life; but in return for
them we may expect, " the honour that cometh of God,"
" the riches
of Christ that are unsearchable," " the pleasures
that are at God's right hand for evermore ;" we shall even now
"
possess that
peace which passeth all understanding," together
with the liberty of the sons of God ; and soon we shall inherit

We

We
life and
glory in his more immediate presence
should dispassionately balance these against each other, that
we may see which scale preponderates, and whether the pearl
be worth the price demanded for it ]

eternal

2.

We

THE FOOLISH BUILDER AND

126

We

(254.)

without reluctance
must pay
2.
the
same trials to endure; but all will
not
have
[All
meet with some which shall prove a test of their sincerity
Whenever, or in whatever degree, we be tried, we must shew
must
our decided purpose, our fixed determination
" hate" (that is, we must esteem as worthless and of no
it

We

account) our nearest friends, our dearest interests, yea, our

stand in competition with our duty to
very lives, when they
God Nothing must tempt us to draw back from him If
once we draw the sword, we must throw away the scabbard If
we slay not our spiritual enemies, they will destroy us
must "endure to the end if ever we would be saved" On the
" war a
other hand, \ve have every encouragement to
good
warfare;" for, if we go forth in the strength of the Lord
"
him that
God, we shall be
iijore than conquerors through
loved us"
]

We

We conclude
1.

The
[Men

with an

ADDRESS

to

inconsiderate Christian

promise at their baptism that they will renounce

the world, the flesh, and the devil but never afterwards think
of fulfilling so much as one of their engagements They expect
a conflict
But
wages without work, and victory without
"
such conduct will expose them to
everlasting shame and
contempt," and will ultimately involve them in irrecoverable
Let it be remembered then, that, as it is no easy matter
ruin
to be a Christian, so nothing but real Christianity will be of
any avail If we accept not salvation on the terms which
God has prescribed, it is in vain to hope that we shall ever
]
participate the blessings it affords
;

2.

The mistaken Christian

is too common to imagine

that we can retain the

friendship of the world, and preserve at the same time our
But we are plainly warned to the contrary
fidelity to Christ
Our Lord elsewhere assures us that we cannot serve God
and mammon And St. James affirms the friendship of the
world to be enmity with God; and that whosoever desires to
be the friend of the world, he is thereby constituted the enemy
of God" Would to God that this were more considered!
But many, because they make some sacrifices, suppose that
they come up to the terms which Christianity demands,
[It

when,
those,

in fact, they retain their bosom lusts, and sacrifice only

which their change of situation, or their more ad-

vanced age, has rendered less importunate Instead of being

jealous of their own sincerity, they are over-confident and
instead of being filled with shame and sorrow on account oftheir defects, they are ever
pleading for indulgence, and
:

labouring
*

Jam.

iv. 4.

INCONSIDERATE KING.

(254.)

127

labouring to persuade themselves that they come up to the

to them in the scriptures
Let such persons
beware, lest, while they value themselves on their more liberal
and enlarged sentiments, they deceive their own souls, and be
found wanting in the day of final retribution
If when Christ
calls them to forsake all, they are striving to forsake as little
as possible, they have good reason to fear that they have not
the mind which was in Christ Jesus
]

mark prescribed

3.

The

timid Christian

[Many, when the hour of trial comes, are ready to faint

But what are our trials when compared with

and draw back

those of thousands who have gone before us ?

We have
not yet resisted unto blood Besides, have we not been told
repeatedly, that if we have no cross we must not expect a
" if we turn
God's soul
crown ? Let us
recollect, that,

back,

have no pleasure in us;" and, that the whole world will

be a poor exchange for an immortal soul " As soldiers we
must expect to endure hardness" r Let us then " be strong
and very courageous :" let us " fight the good fight, and quit
"
ourselves like men
And let us reflect for our encouragement,
v enemies
that, though our
encompass us like bees,"
" there are more for us than may us"
]
against
shall

4.

The

stedfast Christian

to regret that they endured

the cross? Will any complain they ever suffered too much
for Christ?
Has not a .rich reward been invariably enjoyed
by them in the teslimony of their own conscience, and in
the consolations of God's Spirit ? Yea, whatever they have

[Have any ever found cause

have they not had " an hundredfold more given

in this present life; and will they not have life
in the world to come?"
also
Surely the intrepid
everlasting
Christian has " chosen the good part ; nor shall it ever be
taken away from him" Go on then, " strong in the grace
" See that
that is in Christ Jesus"
ye lose not the things
that ye have wrought; but that ye receive a full reward"
" Be faithful unto
death, and God shall give you a crown
of life"]
suffered,

them even

CCLV.
Luke xv. 3

THE LOST SHEEP.

And

he spake this parable unto them, saying,

if he lose one of
them, doth not leave the ninety and nine in the wilderness, and
that which is tost until hejind it ? And when he hath
7.

What man of you having an hundred sheep,

go after

found

it,

he layeth

it

on

his shoulders, rejoicing.

And when
.

he

"

THE LOST SHEEP.

128

(255.)

he cometh home, he calleth together his friends and neighbours,

saying wtto them, Rejoice with me; for 1 have found my
I say unto you, that likewise joy shad
sheep which zcas lost.
be in heaven, over one sinner that repenteth, more than over
ninety and nine just persons, which need no repentance.

THERE

is
nothing more injurious to ourselves or
others than prejudice
While it operates as a bar to our own improvement, it-

leads us to put a perverse construction

see or hear

on every thing we

It will extract matter for censure even from the most

innocent or laudable actions
The malignity of it cannot be seen in more striking
colours than in the conduct of the Pharisees towards our

LordHe conversed

the most

familiarly with

abandoned

sinners for their

good
Such condescension ought

to

have been regarded with

the highest approbation

But

it

provoked only the spleen and malice of the

haughty Pharisees

Our Lord however

.

took the best method of silencing

their

murmurs
appealing to their

By

own

consciences he forced them

condemn themselves

to

We

shall consider

The parable
The scope of the

I.

parable

is,

not so

resemblance between a sinner and a

our Lord and a faithful shepherd

The
i.

much

to

mark the

lost sheep, as

between

between them will appear, if we consider

concern for his sheep when lost
[Though a man had ninety-nine others, he would not be
parallel

A shepherd's

indifferent about the loss of one

If he missed one, he would

enquiries about

He

immediately begin to make

it

would not expect it ever

to trace

back

its

steps unto the

fold again

of

If he gained
intelligence respecting

it,

he would go

in

quest

it

Leaving the
he found it

rest in the pasture

3
,

he would seek diligently

till

And
Th Jews

called all ground

which was not

arable,

The

wilderness.

THE LOST SHEEP.

29

And the more it was in danger of being devoured by wolves,

the more assiduously would he exert himself for its recovery
Such is the conduct of our Lord towards our ruined race
all are filly compared to sheep wandering from the

We
b

fold

Never do we think of " returning

"

to the great

Shepherd of

our souls

We are
lion

every

moment exposed

to the assaults of a devouring

Our compassionate Sliepherd came from heaven

itself to

seek us

His solicitude for us

well delineated

is

by an inspired pro-

phet

He moreover sends his servants into every part of the world

word and

his

By

spirit

he endeavours to apprehend us
labour too great, if he may but

Nor does he account any

succeed at

last

Though he has myriads

to lose

in his fold above,

he cannot endure

one

Nor, while so much as one of his sheep are wandering from

him, will he relax his endeavours to bring it back ]

His joy over

2.

it

when recovered

a shepherd has found his lost sheep he seizes

[When

it

with his crook

The more
secure

it

struggles for liberty, the

more he labours

to

it

Rathei: than lose

shoulders-

Exulting
meets

it

again he brings

in his success

he announces

back upon

it

it

to every

his

one he

And receives with pleasure

Do we

Lord

thecongratulationsof his friends

not here also see the benevolence of our blessed

Having apprehended us by

he overcomes our

his grace,

resistance

Having prospered in his labour, he regrets not the pains he

has bestowed
He is satisfied with all the travail of his soul when he beholds us safe
With joy he brings us to the society of his peculiar people
And calls on them also to rejoice together with him
This is beautifully described by the pen of inspiration
And gloriously realized in every quarter of the globe ]

Our Lord

himself elucidates the parable by su chesting

II.

b Isai.
d

VOL.

liii.

Ezek. xxxir.

III.

6.

1116.

Pet. v. 8.

Zeph.

iii.

17.

The

THE LOST SHEEP.

I3O

The improvement

II.

of

(255.)

it

Nothing could be more pertinent than this parable to

the ocsasion on which

"

Repentance"
the soul to

is

it

was delivered

properly represented as the return of

God

[While we remain impenitent we are afar off from God

from the path of life
But in repentance we are made to see our guilt and danger

We wander further and further

We

offered to us in the gospel

gladly embrace the mercy
give up ourselves to God to be governed by his will,
and be saved by his grace ]

And

Hence

the repentance of sinners

becomes a matter of

to all the holy angels

[Whether the glorified saints take

joy

we know not
But we are sure that

any

interest in our

welfare

of us f -~

angels are not unconcerned spectators

They greatly delight both in God's glory, and our good

The perseverance of established saints is a permanent source
of happiness to them
But the conversion of a sinner

fills

them with more abun-

dant joy

The more

desperate his condition had appeared, the more

the delight they feel in his recovery h
" in the
presence of God" himself they are attracted

exquisite

Even

this sight

by

Not
from

godhead can

all

the glory of the

all

the felicity of heaven indispose

divert their attention

it

Nor
in

is

them

for rejoicing

it

However strange

this idea

may

seem,

it is

truly scriptural
1

Nothing can be plainer than the affirmation in the text

Nor can we doubt it without greatly dishonouring the character of Christ

In

this

view the repentance of

men

should excite joy

?n us also
[This, though not expressed,
Words of our text

is

evidently implied in the

The
spirit

chief scope of the parable was to reprove the envious

of the Pharisees

And
f

Heb.i. 14.

*
They who need no repentance, arc those, who having been converted to God, need not /xrr*vo, an entire change of mind, but
only to be confirmed in their present views, and to be rendered conh
formable to them.
So Jacob on account of his son

Joseph, Gen. xlv. 16

1
See also ver. 10.

28. and xlvi. 30.

* " The

faithful witness."

Rev.

i.

5.

THE LOST SHEEP.

(055.)

131

And what could so forcibly condemn it as the contrast here

exhibited ?
Does Christ rejoice at the return of a sinner, and shall zee
repine ?
Do all the angels in heaven exult at such a sight, and shall
we make it an occasion of offence ?
Are we then indeed better judges of what is good than
they

'

Or do we

well to oppose

plished ?
Let us take heed lest

against

what they so desire

we be found

at last to

God "

to see

accom-

have " fought

Let us rather encourage others both by precept and ex-

ample
Let us adore our Saviour for his condescension and grace
toward sinful man
And let that, which was urged as an objection against him,
be the greatest commendation of him to our souls
]
1

ADDRESS
[While some are turning unto God, others are striving to
draw them back
But let those, who have scoffed at religion, confess their folly
And those, who have discouraged repentance in others, repent
of their iniquity

On the other hand, let the humble penitent go to God with

confidence
Who can read this parable and doubt Christ's willingness to
save him ?
If there were but one
penitent

would rejoice over himHow then would they

implore mercy

amongst us

shou,t for

joy

if

all,

the angels

we ALL began

to

Our past iniquities would rather enhance than diminish

their glorying on our account"1
Let not those therefore, whose cases appear most hopeless,
despond
Let them forbear to trample any longer on the Saviour's
love

Let it be their ambition to give joy to those whom they

have so often grieved
Thus also shall they join in the general chorus at the last
r

da}

ascribe the " glory to

himself for them"" ]

And

him who loved them, and gave

Ver. i.

m Not because
they

take pleasure in sin, Imt because they regard

us as brands plucked out of the fire.
M

Rev.

i.

5,

<5.

132

THE LOST PIECE OF SILVER.

CCLVI.

What woman having ten pieces of silver, if

10.
she lose one piece, doth not fight a candle, and szeeep the house,
and seek diligently till shejind it ? And when she hath found

Luke xv. 8

and her neighbours together, saying,

I
have
with
me\
for
found the piece which I had lost.
Rejoice
Likewise I say unto you, There is joy in the presence of the
angels of God, over one sinner that repcnteth.
it,

she cal/eth herfriends

THERE

is
nothing in which we are so deeply
the extent and riches of the Redeemer's

interested as

grace

His familiar converse with Publicans and sinners affords

the richest encouragement to us,
down under a sense of guilt

when we

are

bowed

His condescension towards them indeed excited only

disgust in the proud Pharisees

But Jesus was the more careful to vindicate the conduct which they condemned
And in repeated parables assured them, that it was the
joy of his heart to save even the vilest of mankind
The parable of the lost piece of money very nearly
resembles that which precedes it
Nevertheless it suggests many useful thoughts which
,

are appropriate to itself

Its

import

may be unfolded under

the following obser-

vations
I.

There are none so worthless but the Lord

concerned about them

is

deeply

The woman

expressed very great anxiety about the

of
silver
had lost
she
piece
(The piece of silver was but of very trifling value in
itself'

Yet she felt much solicitude about it in her mind

Nor was she content to lose it, notwithstanding she had
Several others left

Thus
of

is

our blessed Lord concerned about the souls

men
[In some points of view the soul

is

undoubtedly of great

value

Nor
a

About

THE LOST PIECE OF SILVER.

(&56.)

Nor can

133

the whole world itself be put in competition with

it

But to Jesus the souls of men are not of the smallest

importance
If they were righteous, their goodness could not extend to
b

bim
They could never
If

all

profit

him, nor add to his happiness

that ever existed were annihilated, he would suffer

no

loss

If men were necessary to his honour or happiness, he could

create millions in an instant
But the souls of men are inexpressibly vile and guilty in his
sight
Till they have been washed in his blood, they are exposed
to his wrath and indignation
Nor is it any thing but his marvellous compassion that

them from everlasting destruction d

Nevertheless he is greatly concerned about the
one amongst them
preserves

loss

even of

Though he has myriads that are now safely lodged in his

hands, he cannot rest satisfied about those that are yet in
danger
the prophets he expressed his deep regret for those that
e
perished
In the days of his flesh he wept over the most abandoned
of the human race f
And to this Hour he is grieved at the thought of any dying

By

in their sins

Nor

is

his

concern for them expressed only by inactive

wishes
II.

There are no
will

exertions,

however

great,

which he

not use for their recovery

The woman is represented as doing every thing which

could be devised for the recovery of her lost piece of
silver

[She instantly lighted a candle, that she might search in

every dark corner of her house
She moreover swept her house, that, if it were hid under any
dirt or rubbish, she

might

find

it

did she relax her endeavours till they were crowned

with success
What more could she have done if the lost money had been
of the greatest value ? ]

Nor

Thus

Ps. xvi. 2.

Lam.
Luke

22.
xix. 41.
iii.

Job
c

xxii. 2, 3.

Jer. xiii. 27.

e a Pet, iii. 9-

Hos.

xi. 8.

THE LOST PIECE OF SILVER.

134

Thus our Lord

of

lost souls

uses

all

possible

means

(256.)

for the recovery

[Were we

lying in utter darkness

light of his gospel

^This light he has sent into
h
earth

all

he has brought the

the darkest corners of the

In the days of his flesh he used all diligence himself

Since that time he has commissioned his servants to go into
all the world
He has enjoined them to " be instant in their work, in
season and out of season"
He has even threatened that, if one perish through their
"
require his blood at their hands"
negligence, he will
.He has moreover sent his spirit to aid them in their
endeavours
And to search the very inmost recesses of our benighted
souls

However fruitless their exertions may have been, they are

never to give up any for lost, as long as there is a possibility
of their being found
"
May he not well say, What could I have done more for
them than I have done ?"
Jf he appeals to us about the conduct of a woman who had
lost her money, how much more may he appeal to us respect]
ing his own conduct
1

When
appears
III.

his labours

are successful, then his kindness

in its brightest colours

There is nothing so pleasing to him as the recovery

of one from his lost state

The woman is represented as inviting all her neighbours

to rejoice with her
[The cause of her joy seems very inadequate to such
expressions of it
But women are apt to be strongly affected with small
things

Her whole
to feel the
in

property also being small, she may be supposed

at the recovery of that
part which had been

more

danger

And

the circumstance of its

having been lost would render
the subsequent possession of it more pleasant ]

Thus our Lord and all the angels in heaven rejoice

over a repenting sinner
[This is the main scope of this parable, as well as of that
which precedes, and that which follows it
Hence
* Isai. ix. 2.

Isai. v. 4.

THE LOST PIECE OF SILVER.

(256.)

Hence

it is

strongly marked

We must not therefore omit

in every
it,

one of

135

fche

parables
or think the repetition of

it

tedious

Our Lord

well

knows the misery of a soul that perishes

in

sin

The angels too

Were it never

are doubtless well informed on this subject

to be sensible of its loss there would be the

reason to regret it
if not put
among the treasures of God it must be for
ever miserable
To prevent this is the joy and delight of our blessed
Saviour
less

But

For this he came down from heaven, assumed our nature,

and died upon the cross
For this he is dispensing to us continually his word and
spirit

The effecting of this is the consummation of all his wishes

and purposes
Hence, however inadequate a cause of joy this may seem,
he accounts it his highest honour and happiness
He is " satisfied with the travail of his soul" when one that
was

lost is

And

all

found
the angels that surround his throne rejoice together

him

with

As

all hell is moved with

triumph at the condemnation of
one sinner k , so does all heaven exult in the exaltatipn of one
to happiness and glory
]

INFER
1
How strange is it that men should have so little
regard for their own souls
[The generality of men are as careless of their souls as
if they were of no value
.

But should we disregard that which the Son of God seeks

with so much anxiety ?
Should we be so indifferent about our own happiness, when
all the angels of heaven would shout for joy at the prospect
of it?Let us never be satisfied with being immersed in darkness
and wickedness
Let us rather be ambitious to have a place among the
Lord's treasures

And

let us.be

thankful that, though

beyond recovery
2.

How

lost,

we

are not yet lost

blessed are the effects of a faithful adminis-

tration of the gospel

Isai. xiv. 9, 10.

THE LOST PIECE OF SILVER,

136
[It

is

by

(2-50.)

the gospel that Jesus comes to search for lost

sinners
If indeed

it be delivered only in a general way it will

ever
prove effectual for men's salvationscarcely
It is only the close application of the word, that will ever
reach the conscience

But, when faithfully preached, and accompanied with God's

out men in their darkest recesses
that God may now make use of it to sweep away the
rubbish under which we have lien
And that we may be found of him, before he " sweep us
"
]
away with the besom of destruction
will find
spirit, it

3. What reason have we

and grace of Christ

to adore the condescension

[If

he did not seek for us we should

our sins to

lie in

all

eternity

And when

found

at the last day, that

word would be

verified

means

for our

in us 1

What

kindness then

is it

in

him

to use such

recovery
Let us never forget what obligations
!

Let us acknowledge ourselves

as he will

He

will

more m

And

then keep us that

will

lodge us safely

we owe

his, that

we may not

in his coffers

he

to

him

may do

with us

from him any

fall

amidst the treasures

he has been collecting from the foundation of the world"

1

Jer. vi. 30.

n

Eph.

i.

CCLVII.

m John x.
28.
Mai. iii. 17.
10, 14.

Pet.

i.

5.

THE PRODIGAL SON.

Luke xv.
and let
is

23, 24.
Bring hither the fatted calf, and kill iV;
us eat and be
merry. For this my son was dead, and
alive again ; he was
lost, and is

found.

THE

willingness of God to receive sinners is abundantly declared in scripture

But in no place is it so
amply, or so beautifully
described as in the parable before us
The reference which the parable has to the Jews and
Gentiles will be more
properly noticed, when we come to
consider the conduct of the elder brother-

At

THE PRODIGAL SON.

(257-)

At

we may view

present

it

337

as a lively .representation

of a sinner's return to God

The text leads our attention to three points (which
are also the three distinguishing parts of the parable)
prodigal's departure from his father, his
return to him, and his reception with him

namely,

I.

the

His departure
went from his

He

father's house, little thinking of the

ruin he should bring upon himself
[The occasion of his departure was, that he hated the
restraint of his father's presence

And longed for independence, that he might gratify

own inclinations
Hence he desired his father to divide him his portion

his

But little did" he think to what extent his passions would

carry him
Scarcely had he received his portion before he left his
father
And departed to a distant country, where his actions would
pass unnoticed
Having thus thrown the reins upon the neck of his appetites, he was carried on with irresistible impetuosity
From one degree of sin to another he rushed forward without restraint

Nor stopped

till

he had wasted

his substance in

riotous

living

At

he began to feel the consequences of his folly

was reduced to a state of extreme wretchedness
Yet he determined to do any thing rather than return
last

He

to

his father

Though a Jew, he submitted

for hire to the ignominious

employment of feeding swine

His wages however, there being a grievous famine in the
land, would not procure him even necessary subsistence
Jn vain did he attempt to fill his belly with the husks
intended for the swine
In vain did he solicit assistance from those who had known

him
"

in his

more prosperous

No man/

either

clays
"
from gratitude or compassion,
gave

him" any relief ]

Such is the departure of
their

sinners from the presence of

God

[They have experienced the

But have sighed

With

their

mercies which

for liberty

restraints

of education

and independence

growing years, they increasingly abuse the

has bestowed upon them
Their

God

THE PRODIGAL SON.

138

(257.)

Their reason, their time, and other talents, they employ in

the service of sin
Though they do not all run to the same excess' of riot, they
live equally at a distance from God
At last perhaps they begin to feel the misery which their
neglect of him has brought upon them
His providence too concurs with his grace to make a deeper
wound in their conscience
But they try any carnal expedients rather than return to

God
Nor can ever be prevailed on to turn unto him, till they
have fully proved the insufficiency of the creature to afford
them help
Whatever they may think of themselves in such a state,
"
are
and " lost "

they

really

But

dead,"

the prodigal

was not gone beyond recovery, as

is

evident from

His return

II.

During

his departure

he had been as a person

desti-

tute of reason

At

last

however,
his father s house

"

coming

he thought of

to himself"

The various steps of his return are worthy of notice

[He first reflected on the folly and madness of his former
ways

And on

the incomparably happier state of those

whom

under

his father's roof, and

for submitting to such restraints

who

lived

perhaps he once despised

He

then resolved that he would return to his father, and

implore his forgiveness
Having formed the purpose, he instantly arose to carry it
into execution
And set off, destitute as* he was, to obtain, if possible, the
lowest office among his father's domestics ]

These exactly describe the steps of a

to

sinner's return

God

[He

first

begins to see

how madly and

wickedly he has

acted

He

feels that

he has reduced himself

to a

wretched and

perishing condition
He considers how happy are those once despised people,
who enjoy the favour of his heavenly Father
And how happy he himself should be, if he might but
obtain the meanest place in his
family
With these views he determines to abase himself as a vile,
self-ruined creature

There

THE PRODIGAL SON.

(257.)

13Q

There are no terms so humiliating, but he

finds

them

suited

to his case

He is rather fearful of not humbling himself sufficiently,

than of aggravating his sin too much
He resolves that he will go to a throne of grace and ask
for

mercy

Nor

will he wait for

any more convenient season, lest he
should perish before the hoped-for season arrive
He is ashamed indeed to go in so mean and destitute a
condition
But he despairs of ever going in any other way
He therefore breaks through all the engagements he has
made with sin and Satan
And goes, with all his guilt upon him, to his God and

Saviour-

He now

perhaps

may

be deemed

companions
But he should rather be considered

mad by
as

former

his

now " coming

to

himself"]

The

effect

of the prodigal's repentance appears in

His reception
His father, it seems, was

III.

him

And, on
will

wishfully fooking out for

'

his first

appearance, ran to

testify

his

good

towards him

[The sight of the returning child caused the father's

bowels to yearn over him
Nor would he suffer an upbraiding word to escape his
lips

When

the prodigal began his confession, the father inter-

rupted him with

kisses

And

not only would not hear the whole of his confession,

but would not even hurt his feelings by saying that he

pardoned him

He

ordered the best robe, with shoes and a ring, to be in-

instantly put

And

upon

killed the

occasion

What

him-

fatted calf in order to celebrate the joyful

this give us of
the reception which penitents find with God!
[God longs for their salvation even while they are at a

a delightful representation does

distance from him

He notices with joy

the first approaches of their souls

towards him
Instead of frowning on the prodigal, he receives him with,

joyInstead

THE PRODIGAL SON.

140

(25?.)

Instead of upbraiding him with his folly, he seals upon his

soul a sense of pardon

He arrays him in robes of righteousness and garments

of salvation
He adorns him in a manner suited to the relation into
which he is brought
He provides for his future comfortable and upright conver.

sation

He

rejoices over

And makes

it

him

as recovered

an occasion of

from the dead-r-

festivity to all the angels

heaven

in

Thus do even the

vilest sinners find their

hopes, not only

realized, but far exceeded

They come for pardon,

and obtain joy; for deliverance

from hell, and get a title to heaven
Their utmost ambition is to be regarded as the meanest of
God's servants; and they are exalted to all the honours and

happiness of his beloved children

APPLICATION
[Who would

not wish to resemble this prodigal in his

reception with his father
But, in order .to it, we must resemble him in his penitence

and contrition
Let none think

that, because they have been more moral

tban the prodigal, they do not need to repent like him
All of us without exception have walked after the imagination of our own hearts, without any love to his presence or

regard for his authority

Let all of us then cry for mercy, as miserable sinnersThe more vile we are in our own eyes, the more acceptable
shall we be to God
Some perhaps may fear to return, because they have been
so exceeding vile

But let none imagine that they have gone beyond the
reach of mercy
The promise of acceptance extends to all without exa
ception
" There is bread
enough and to spare" for all that will
go

to

God

Let all then accept the Saviour's invitation b

Let us this day afford an occasion of joy to all the hosts
of heaven
Then shall we ourselves be soon made partakers of their
dwell, as dear children, in our Father's house for ever

and ever

]
a

John

Matt.

vii.

37.

xi. 28.

141

THE PRODIGAL'S ELDER BROTHER.

CCLVIII.
Luke

And

xv. 28.

fore came

IT

is

he

his

was angry, and would not go in

father out, and intreated him.

an undeniable

fact, that

many who have

there"

lived a

are received afterwards to God's favour;

and that many who have been externally moral are
profligate

life

excluded from

But

it

ought not to be a stumbling-block to us, since

there will always be found a corresponding difference of
character in the persons rejected or received
The prodigal had been abandoned ; but was renewed
in the spirit of his mind
The elder brother had been moral ; but was proud,
this

envious, discontented, querulous

The character of the latter well deserves a distinct

consideration

We shall
I.

notice

The disposition of the elder brother

Some think that he was intended to represent

character
And doubtless there have been good men,
a

a pious

who

too

nearly resembled him

And, on this supposition, his father's address to him
b
will have no difficulty
But the parable in this case would not have been
c

suitable to the occasion

Yea, it would rather have tended to mislead the
risees,

and

to foster the conceit they

had of

their

Pha-

own

pietyIlis character rather represents that

of the murmuring

Pharisees, as that of the prodigal does of the repenting

Publicans
It might indeed have some further reference to the
d
Jews and Gentiles
But it admirably portrays the character of Pharisees
in

every age
*

k
4

The
Jonah

iii.

10.

and

iv. i, 9.

Acts

xi. 2, 3.

c
Ver. i
Ver. 31.
3.
Acts xiii. 42, 44, 45. and xxii. 21

23.

THE PRODIGAL'S ELDER BROTHER.

142

(258.)

The two

things noticed in the text especially

our attention
1

demand

His displeasure at the reception of the prodigal

" he was
[Ou being informed of his brother's reception,
"

angry

When

began

intreated by his father to join in the festivity, he

to boast of his own blameless and meritorious con-

duct

He

complained that

sufficient respect

had not been paid

to

his services

He. rehearsed with envious triumph and malicious exagthe prodigal

geration the misconduct of
And disdained to acknowledge him as a brother, whom his
father had received and entertained as a son
How strongly does this exhibit the disposition and conduct
of modern Pharisees
It affords them pain rather than pleasure to hear of the
conversion of notorious sinners
When urged to embrace the salvation offered in the gosthat they are in danger of perishing, or that
pel, they deny
they have ever merited the wrath ot God
When told that their own righteousness can never justify
them before God, they complain that their works are-undervalued, and that all inducement to perform them is taken
!

away

The recital of a penitent's joy fills them with envious rage

and malignant jealousy
They take occasion from hiz former misconduct to represent
his change as mere hypocrisy
And, instead of regarding him with brotherly affection, they
pour contempt upon him as a weak deluded enthusiast
2.

His unwillingness to participate

provided for him

[The invitations given to him by

his

in the
happiness

father were rejected

with disdain
As the feast was not

made in honour of him, he could find

no pleasure in partaking of it
Thus it is with Pharisees in every age
When we invite them to come to the feast provided in the
gospel, they put us off with excuses
However rich the feast, or sublime the joy, they have
appetite for it, no desire after it

no

If we were to tell them that their own

good works should
be the objects of admiration and applause, they would be
delighted
'
With vvh^t bitter contempt and 'sarcastic virulence,
sometimes exclaim, That is one of your saints !

will they

THE PRODIGAL'S ELDER BROTHER.

(258.)

143

delighted with the idea, and eagerly embrace the honour

them
But when they find that all the praise is to be given " to
God find to the Lamb/' they have no ear for such music, no
taste for such employment
]
offered

Having seen the

disposition of the elder brother, let

us notice
II.

The conduct

of the father as contrasted with

it

Nothing can be more odious than the character we

have seen or more amiable than that which we are
Behold
going to contemplate
;

His forbearance

[How justly might

on the

the father have closed the conference

first refusal

And given orders for the final exclusion of this insolent

complainant!
But, as he had borne with the prodigal in his departure, so
now he bears with the pride and obstinacy of his envious
brother

And how long has he exercised his patience towards us!

Times without number has he entreated us to accept oi'
mercy
Yet his invitations have, in many instances, excited
nothing but disgust
Still however, with much
long-suffering, he continues
strive with us by his word and spirit
J

to

His condescension

2.

did not send a servant, but went out himself to

[He

intreat his son

And, instead of controverting, as^he might well have done,

the statement of his son, he argued zvith him on his own
{

principles

He

affectionately reminded him, that if no such feast had

been made for him, there had not been any thing withheld
from him that he had desired
That the favour shewn to the prodigal did not proceed from
any undue partiality, but from the peculiar circumstances of
his return

And

that nothing would be more gratifying to him, than

his sons partakers of the same happiness

have both

to

He

This gives the proper clue to the difficulties in ver. 31. The
Pharisees had access to God at all times ; and all the privileges they
rould desire were enjoyed by them (see Rom. ix. 4.) so that, whatever
favour might be shewn to others, they could lose riothing, nor could
f

have any reason to complain.

THE PRODIGAL'S ELDER BROTHER.

He shewed

him

further, that there

(258.)

was a meetness and pro-

priety in the joy manifested on that occasion

And that he, as a " brother" ought to join in it with iiis
whole heart
Such is the condescension which we also have experienced
at God's hands
has he argued with us to overcome our reluctance

How

And
left

laboured to convince us, when he might have justly

us to our own obstinate resolves
]
!

3.

His love
[The love shewn by him to the returning prodigal excites

our admiration

But that was no

less

which was manifested

to his

ungracious

brother

The

solicitude expressed

And

is

ness

was not at all inferior to the joy

he not shewing tons also the same parental tender-

he not as unwilling to give us up to our own delusions ?

Yes, his language to us is precisely that which he used to
Israel of old g
]
Is

Surely then THIS

The

1.

evil

SUBJECT

MAY TEACH

us

and danger of Self-righteousness

is a more
complicated evil than

[Self-righteousness
generally imagined

is

It not unfrequently is accompanied with pride, envy, discontent, and a thousand other evil tempers reigning in the

bosom

And

always involves in it a high conceit of ourselves, a

supercilious contempt of others, and a rooted aversion to the
hgospel method of salvation
it

Moreover, if persevered in, it will infallibly leave us selfexcluded from the kingdom of heaven
Let us pause then, and solemnly examine whether rce be
not under its dominion ?
Let us enquire whether we more resemble this elder brother, or the repenting prodigal?
And, instead of justifying ourselves before God, let us
thankfully accept his proffered mercy
2.

The

blessedness of true penitents

[While the elder brother was agitated with evil tempers,

the prodigal was filled with peace
And while the elder brother was self-excluded from the
scenes of bliss, the prodigal had " meat to eat which the
world knows not of," and "joy with which the stranger intermeddleth not"

Such
llos. xi. 8.

Luke

xviii. 11.

THE PRODIGAL'S ELDER BROTHER.

(258.)

145

the harvest which all shall reap who sow in tearsthat compares the state of the two brothers would not
prefer that of the penitent even in this life?
And how much more will its superiority appear, when the
happiness of admission to the Father's house, and the misery
of exclusion from it, will be consummated
Let us then, if we determine (as we must) in favour of the
prodigal, go instantly, and prostrate ourselves before our
offended God ]

Such

is

Who

CCLIX.

THE UNJUST STEWARD.

xvi. 8. -And the Lord commended the unjust steward,

because he had done, wisely : for the children of this world
art in their generation wiser than the children of light.

Luke

THE

parables never were intended to bear to

same point

in

the

every particular

Some admit

of a fuller, and others of a

more

partial

application
Some are to be interpreted solely in reference to the
principal idea contained in them
It is of great importance that we should read them

under
If

this

impression

we endeavour
main scope, we

accommodate all their parts to

both mar their beauty, and
deduce from them the most fatal errors
the

to

shall

This observation

is
particularly to be attended to in
the
considering
parable before us
It will instantly remove all the cavils which have been
raised against our Saviour as a minister of sin

And
tion

I.

it

will

enable us to collect

much

useful instruc-

from

this valuable portion of

holy scripture
text leads us to consider

The
The wisdom

of the unjust steward

He

had frequently betrayed the trust reposed in him

his
lord and master
by
If he had not purloined, he had
profusely wasted, his
master's substance

And

for this

he was now to be
discharged from

his

stewardship
[It is in vain for persons to hope that they shall always
escape detection

VOL.

III.

Dishonesty

THE UNJUST STEWARD.

146"

(&5Q.)

Dishonesty may be practised for awhile, but it will geneends

rally defeat its own
This steward had hoped to derive pleasure, if not profit,
from his unfaithfulness
But in the issue it involved him in much distress and
poverty
No sooner was

And provoked

it

discovered than it exposed him to shame

master to dismiss him from his service ]

his

But he contrived a way to remedy,

he had brought upon himself

in a

measure, the

evil

[As soon

had received warning, he began to say,

as he

What shall I do ?
Nor ceased from

his enquiries

till

he had devised an happy

expedient

He

proud

felt

to

in himself that

he was too

idle to

work, and too

beg

Nor had he any hopes of obtaining another

situation of

and confidence
It was probable therefore that he might soon experience the
pressure of extreme indigence
An artful plan for supplying his wants speedily arose in his

trust

mindHe determined

to

make all

his master's deb tors accomplices

in his iniquity

He

remitted to every one a considerable portion of the

sum

he owed
Thus he secured

their present friendship and future recommendations

They would not dare to oppose him, lest their own dishonesty should be revealed by him
He would be able to make them afterwards accede to anj

of his proposals
He cared not
souls he ruined

how much

guilt

he contracted, or how many

All which he desired, was, to secure a home till he should

be otherwise provided
And doubtless his contrivance was well adapted to the end
proposed ]

This device was commended by our Lord

[Christ himself seems to be the person

commendation a
But it was the

ingenuity,

and not the

commended
The very epithet which he gave

who gave

the

dishonesty, that

the steward

shewed

he

his dis-

approbation of the act

The
a

It

was the same person who

uttered the words in the text.

THE UNJUST STEWARD.

(259.)

The

text itself explicitly declares the only

Lord's applause
It

admirably

147
ground of our

illustrates

(what alone our Lord intended

to illustrate)
II.

"

The comparative folly of God's o\vn children

"
The children of this world are very indefatigable

in prosecuting their temporal interests

"
But " the children of light ought to be incomparably
more earnest in pursuing their spiritual interests
(C
children of light" because they are
[They are called

enlightened by God's word and spirit

They have" been "brought out of darkness into the marof the gospel
vellous light
They see the vanity of all things that are visible and temporal

And

the infinite importance of those that are invisible

eternal

and

They know what a

strict

account they must shortly give of

their stewardship---

And the necessity of improving every hour in securing an

everlasting habitation"
They know how much more important are their interests,
more honourable their work, more certain their success, and
"

more glorious

their

reward

They therefore should be more concerned about their souls

than others are about their bodies
And " labour more for the meat that endureth, than others
d"
for that which perisheth
]
must be owned however that the children of this
world discover more wisdom in the prosecution of their
It

interests

They seek them more earnestly

[What quickness in conceiving,
and promptness
discover

in

eagerness in maturing,
executing his plans, did the unjust steward

e
!

Thus worldly men

in general find it easy to put forth the

whole energy of their souls
But where is the Christian that displays sach ardour in hi*

pursuits

can the spiritual man thus engage in his work IAlas! vhat backwardness to duty, what languor in it, and
what readiness to disengage himself/row it, does he feel

How rarely

Happy
* "
**

He

2 Cor. iv. 18.

so he called

had done wisely"

What

down guJwA/y

shall

"

Uv?

I am

resolved

L a

John

vi.

every one

27.
sit

THE UNJUST STEWARD.

148

indeed would he be

Happy

who

(259-)

could fully equal the zeal

of worldlings

But Christians have to oppose the tide of their corrupt

nature, while others have only to commit themselves to its
impetuous current ]

They

follow

them more uniformly

[The children of
their

this

world have at

all

times an eye to

own advantage

thoughts be not immediately engaged about

can
turn them into that channel the very inbusiness, they
their

Though

stant that prospects of gain arise

But the children of light are often wholly indisposed for
f
spiritual exercises
Too often do they find occasion to adopt the language of

Paul

St.

And frequently are they ready to compare themselves with

the very beasts that perish h ]

They

contrive for

[If a worldly

man

them more

ingeniously
have prospects of advancement he

devise a thousand means to attain his end

If he have reason to fear a loss, he will try
to avert, to mitigate, or to remedy the evil

many

will

expedients

He will rarely lose any thing which his cunning will enable
him to secure
But how often does the Christian suffer loss purely through
own

his

folly

How often

docs he see infallible means of gain, and yet

neglect to use them
And infallible means of injury which he is not careful to
!

shun

Many times
confession
]

is

he forced to adopt that most humiliating

'

To prevent misapprehension,

\\e subjoin

a word of

CAUTION
(Let not any one suppose that one fraud may he committed in order to prevent the consequences of another
This is too often practised; but it plunges the offender in
deeper guilt and shame
God has warned us in
of -dishonesty k
It

is

many

impossible thai they

can be accepted of

However

who

God

their ingenuity

places what will be the reward

defraud an earthly master

may be

admired,

it will

prove folly

in the issue

Let
'

Gal. v. 17.

Rom.

vii.

13, 15, 18, 19, 21, 22, 23.

Ps. Ixxiii. 22.

Prov. xxx.

2.

k
k

Isai.
!

i.

3.

Cor. vi. 9, jo.

THE UNJUST STEWARD.

who

Let every one then,

remember the

To enforce the

ADVICE
1
Be

subject

faithful to

professes to be a child of light,

words 1

apostle's

we conclude with

suitable

your Lord and Master

[If ye be Christians indeed, Christ

is

the master

whom ye

serve

m him, then, whether ye have little or much

Especially honour him in the distribution of the unrighteousn

Be faithful

mammon
He is a

to

kind and liberal Master that does not grudge you

any thing that

is

good

Nevertheless he expects that you improve for him the talent*

he has committed to your ]

Be

2.

diligent in his service

[We see how

diligent worldlings are in the service

of the

world

Let not us be surpassed by them

have a far better Master, aad an
reward ]

We
3.

infinitely

richer

Stand ready to give up your account to him

[We know not how soon he will say, Give an account of

thy stewardship
But it will be a joyful word to those who shall be found
ready
Let us then be daily inspecting and balancing our accounts
He will then give us the true riches
He will bestow upon us what shall to all eternity be our
1

own P

J
1

John

i.

6.

m Prov.

Ver. 11.

CCLX. THE

xxiii. 26.
p Ver. 12.
Matt. xxiv.

RICH

Ver.

45

47.

3.

MAN AND LAZARUS.

But Abraham said, Son, remember that

xvi. 25.
thou in thy lifetime receivedst thy good things, and likewise
Lazarus evil things : but now he is comforted, and thou art
tormented*

Luke

THE
upon the

more strongly the discourses of a minister bear

prevailing vices of the day, the more will they,
whose
L 3

THE RICH MAN AN> LAZARUS.

150

(260.)

besetting sin is pointed out and reprobated, pour

contempt upon the preacher and his word. Our blessed
Lord had spoken the parable of the unjust steward, in
one should consider himself as
order to shew that

whose

every
the use he makes of that which
responsible to God for
" The
is entrusted to him.
Pharisees, who were covetOur Lord, however,
him*."
derided
ous, immediately

by their derision; on the contrary,

he addressed to them a personal and severe reproof, and
added another parable, that should enforce, with tenfold
He represented a
energy, his preceding admonitions.

\vas not to be deterred

after a short enjoyment of his carnal pleasures,

to eternal misery in hell ; and a poor man, after
a transient scene of sufferings on earth, exalted to a state
of everlasting felicity in heaven.
In opening this parable we shall present to your view

rich

man,

doomed

I.

Their different conditions in

The

rich

man

enjoyed

all

world

this

that could gratify an earthly

mind
[High titles, stately mansions, superb clothing, pompous
equipage^ numerous attendants, sumptuous entertainments,
courtly friends, and flattering sycophants, were his distinThese were the
guished portion, his daily enjoyment
things in which he took delight ; nor had his vain, earthly
heart a thought or wish beyond them 5
Doubtless he was to
his
an
in
of
admiration
and envy. And
day
many
object
many amongst ourselves are ready to say, Give me hut such a
.

portion as his, and

desire

no more.]

The poor man was as destitute as an human being

could be
[He wanted even the most common necessaries of life.
In addition to this, he was " full of sores-" from head to foot ;
without medical aid to cure them, or even a friendly hand to
bind them up ; so that " the
very dogs came and licked
them." Unable to walk, he was carried, and, as if no man
cared what became of him, was cast c at the rich man's gate,
to gather a
scanty and precarious subsistence from the crumbs
which fell from his table. Thus destitute of food, of health,
of friends, a very outcast from
society, he protracted a
wretched existence, till death relieved him of his sorrows.
Who would Jiave thought that these two men were of the
same species, or that, if they were, a just and merciful God
should put such a difference between them ?}
But
a

Ver. 14.

Thy good

things."

'Eft&nTo.

THE RICH MAN AND LAZARdS.

(260.)

But our minds

inequality of
II.

will

be reconciled to

this

seeming

we survey

state, if

Their still more different conditions in the invisible

world

The

rich

man was reduced

to a state

of deserved

misery

[We read not of any enormous crimes that he committed ;

and therefore we cannot justly impute any to him. His
elegant clothing and costly fare were not in themselves sinful,
provided they were such as were suited to his station in life.
That which constituted his guilt in the sight of God was, that
his heart was set
upon them that he sought his happiness in
them rather than in God and that he lived solely for himself,
to the neglect of those, whose necessities he should have
delighted to relieve. And behold, what fearful punishment
this iniquity
His career of sin was soon
brought upon him
terminated and nothing of all his happiness remained to him
but the guilt which he had contracted by it.
Me was buried
indeed in a sumptuous manner; but what pleasure could he
receive from funeral processions, sepulchral monuments, or
his body was insensible of the
flattering inscriptions ? Alas
honours paid to it, and his soul was enduring unutterabfe,
;

He prayed indeed, bnt his

anguish in the flames of hell.
prayer was now too late. Had he called upon God when he
was on earth, he might have obtained all the glory of heaven :
but now he was refused, though he asked no more than a
momentary mitigation of his pain. He begged that a messenger
might be sent to warn and to convince his five surviving
brethren, who were walking securely in his delusive steps :
but neither could this be granted him ; nor indeed would it
have been of any use to those who disregarded the testimony
of the sacred records. Instead of finding any relief, he was
upbraided with his having sought an earthly portion, while he
neglected those things which were to endure for ever ; the
remembrance of which folly could not but greatly aggravate
his misery.
Ah how altered now his state, from honour to
from
ignominy,
pleasure to pain, from affluence to extremest
!

want

!]

The poor man, on

the contrary,

of unspeakable felicity
[As death put a speedy period

was

raised to a state

to the enjoyments of the

soon also terminated the sorrows of the other.
Nothing is spoken of the burial of the poor man; he was
carried unnoticed, unregretted to the silent grave ; or rather,
his fellow-creatures probably rejoiced that they were rid of a
public nuisance. Not but that he was honoured in his death;
for
L 4

one, so

it

THE RICH MAN AND LAZARUS.

152

(260.)

though disregarded by men, he was attended by angels,

gladly received his departing spirit, and bore it on their
wings to the regions of light and glory. Let our eyes now
follow him to nis blest abode
behold, he, who once had
for

who

the cravings of nature, is now

3
silting next to Abraham himself at the heavenly banquet* ;
while the man who had ' fared sumptuously every day" on
earth, has not so much as a drop of water to cool his tongue !

scarcely

to satisfy

enough

Nothing now remains

him of all his former sorrows, except

on his soul. Now he has the good
things which he sought on earth, the things in which alone
he found delight. The enjoyment of the divine presence
was then his only consolation and now it is his abiding, his
to

their sanctifying influence

ever-blessed portion.
Now let us contrast the two

and we shall confess that

;
on
the whole, an object of
was,
penury
envy ; while the rich man with all his indulgences was, on the
whole, an object of the deepest commiseration.]
Lazarus with

all

his

Let us LEARN from hence

How

vain are riches without grade!

the rich man's wealth procure him in this
life ? nothing but food and raiment
nor were his .delicacies
more sweet to him than to the cottager his homely meal. His
riches could not ward off for a moment the stroke of death ;
much less could they " profit him in the day of wrath."
1.

[What could

"

They served only to witness against him, and to prey upon

e
his flesh like fire ." Let not any then envy the great and gay ;
but rather seek to be rich in grace, and happy in the enjoyment
6f their God.]

What

2.

consolation will religion afford

severest trials

under the

so destitute, he doubtless
comforts as well as his sorrows. He would console
himself with such reflections as these: '1 have no earthly
I
treasures; but I have treasures laid tip for me in heaven

[Though Lazarus appeared

had

his

am

diseased in body; but my soul flourishes in health and

vigour: 1 am scantily supported with refuse crumbs ; but I
have meat to eat which the world knows not of: 1 am without
a mortal friend to minister unto me; but God is my friend,
and angels are my ministering servants : I have nothing
that I can call ni) own in this life; but I have all the glory
of heaven HJ the life to come.'
Yes, thousands of such

considerations
d

At

they lay on couches

that one s*emed, as it

;
In this view,
were, to be in ihe bosom of the person next to him.
the circumstance of his being in Abraham's bosom is well worthy of
feasts

notice.

Jam.

v. 1

5.

so

THE RICH MAN AND LAZARUS.

(260.)

153

considerations would raise his drooping spirits, and often

render him happier than all the gratifications of sense could
And all who possess real religion in
possibly have done.
their hearts shall find it as conducive to their happiness in,
this life, as it is to their eternal felicity.]
(

How

3.

earnestly

paration for eternity

we should improve our

time in pre-

[Whether we be

in

prosperity or in affliction,

we

are

hastening to the grave the whole of this life is but as a

dream death will soon terminate our present joys or sorrows
and our condition in the future world will depend entirely on
the manner in which we have lived in this state of probation.
God has drawn aside for a moment the veil of the invisible
world ; and shewn us what we shall all be in a little time yes ;
all of us shall be
banquetting in heaven, or agonizing with
unintermitted
and in whichinexpressible,
anguish in hell
ever state we be, all transition from it will be prevented by an
"
impassable gulf." Let us endeavour to realize these awful
truths.
Let us believe what the scriptures have told us
Let us pity those who,
respecting the issue of a worldly life.
like the five brethren, are hastening in the delusive paths of
ease and pleasure to the place of torment. And let us live
now, as we shall wish we had lived, when our state shall be
:

for ever fixed.]

CCLXI.
Luke

So

xvii. 10.

THE OBEDIEN T SERVANT.

7

likewise ye,

those things that

profitable servants
to do.

PRIDE is
that which
to be as

are
:

when ye

shall 'have done all

commanded you,

say,

We,

art un-

we have done that which was our duty

It was
deeply rooted in the heart of man
him
to
disobedience
he
wished
;
instigated
a
Since his fall it leads him openly to cast

first

God

off his allegiance to the Supreme Being

And to become
a god unto himself, independent, self-seeking, and selfsufficient
This principle operates even in the renewed

And endangers the acceptance of our persons and

Our Lord frequently cautioned his disciples
He had just inculcated the arduous duty of
against it
And had assured them that, however
forgiving injuries
mind

services

1*

difficult

Gen.

iii.

5.
c

Ver.

3. 4.

Tim.

iii.

6.

THE OBEDIENT SERVANT.

154
difficult

it

might
But, aware

it

be, faith would enable them to fulfil

that such obedience might serve as

an occasion for pride and vain-glory, he now teaches

e
what thoughts they
them, by a just comparison
We
should ever entertain even of their best services
,

shall consider
I.

The comparison
The extent of God's

authority over us

is

not sufficiently

considered

There is no slave so much at his master's disposal as

we are at God's
The Jews exercised a most despotic power over their
servants
the servants among the Jews were captives
Others were slaves bought with money Over
these, their master had unlimited authority
They were retransgarded by him as his stock, and, like his cattle, were
f
mitted to his children as a part of their inheritance
They
were employed in all kinds of services Nor did their master
esteem himself indebted to them for any services they might
perform This was perfectly well known to those whom our
Lord addressed 8 Perhaps many of his hearers had servants
whom they so treated Hence our Lord appealed to them
respecting the truth of his statement ]

[Some of

taken in war

But God has infinitely higher claim to our services

[He originally formed us in the womb We have not a
This gives him
faculty which we did not receive from him

an entire right over us h He, upon this very ground, has an

unlimited authority over the greatest monarch, as much as
over the meanest slave
He has presewtd us every moment
since our first existence in the world
However he may have
made use of second causes, he has been " the author of every
"
The beasts are not so dependent
blessing we have enjoyed
on their owner as we on him On this ground he claimed tne
k
And may justly demand our
homage of his people of old
utmost exertions in his service He moreover has
bought us
with a price
He has paid down a sum which exceeds all
calculation
Silver and gold were insufficient for the cost
would
suffice but the blood of his
Nothing
only dear Son
1

Behold,

Ver. 3, 6.
Ver.
Lev. xxv. 44 46.
* In this land of
liberty this state of things does not exist: would
to God it did not in
any part of the Biitish dominions !

79.

21.
xod. xx. 2, 3.

Isai. xliv.

Job xxxi.

1315.

THE OBEDIENT SERVANT.

(261.)

155

l
He delivered
Behold, he withheld not the mighty ransom
m And has not
his
Son
for
us
all
this
up
given him a
Can we say in any respect that "we are
right over us?
Is not the
our own?"
apostle's inference just, That we
should glorify him with our bodies and our spirits which
are his"? ]

Hence it is evident
gation upon him

that

we can never

confer an obli-

[Even hired servants do not confer an obligation by

belong
all can
we make GOD our debtor We can do no more than what
is our absolute duty to do
Works of supererogation exist
services they render
Much less do they, who
to their master as his purchased possession
Least of

the

only in the conceits of blind superstitious papists The idea

of performing them is arrogant in the extreme JSone can
entertain it in their minds without involving their souls
The point is decided for us by the voice of
in utter ruin
inspiration

The justness of the comparison being made to appear,

we proceed to consider
II. The command grounded upon it
The injunction in the text is manifestly grounded on
It imports
the preceding comparison
1
not
be
That we should
purled up with a conceit of
our high attainments
.

[There is no notice taken of our manifold defects It is

supposed that we actually do all that is commanded us Yet
even on that supposition we have nothing to boast of However perfect our obedience were in all other respects, pride
would at once debase it all God will have no flesh to glory
in his presence
The very angels, who never fell, are con-

The seraphim around

strained to give all the glory to God p
the throne veil their faces and their feet as unworthy to behold or to serve their Maker q And the glorified saints cast
crowns at the

their

feet of Jesus, ascribing all their happiness

man therefore can never have whereof

His zeal and holiness can be of no account with God if once they be made the grounds of his confidence
God, so far from approving such a proud boaster,
would abhor him 8 And would surely abase him in the day
to

him alone

to glory before

of judgment 1
2.

Sinful

God

That we should be humbled under a sense of our

unprofitableness
1

Pet.

Rom.

Rev.

i.

[It
ra

Rom.

Rev.

Jam.

18, 19.

xi. 35, 36.

iv. 10.

viii.

v.

32.

1 1,

iv.

12,

q
'

6".

Cor.

vi. 19,
Jsai. vi. 2.
1

Prov. xvi. 5.

20.

THE OBEDIENT SERVANT.

156

(261.)

that our works should profit God"

[[t is'not possible
more happy or more
Nothing that we can do can render him
x
The
live and act under a sense of this
We
should
glorious

were directed to consider their best works

apostles themselves
as worthless y
Indeed, the truly enlightened in all uges have
Job abhorred himself in dust and
themselves
of
thus
judged
Isaiah seemed to himself like a poor leper, at the very
ashes*
3
Paul
moment that he was favoured with an heavenly vision
"
of
all
least
the
less
than
saints," yea, the
accounted himself
" chief of sinners b " In this
light should we conti-

very
And acknowledge that
nually view our best performances
c "
" our
as filthy rags
are
]
very righteousnesses

ADDRESS
Those who are looking for acceptance through their
1
own works
[How manifestly is your spirit contrary to that which the
.

You are endeavouring to establish a

gospel recommends
You not only think to compensate
of
own
your
righteousness
for your sins, but to have a degree of merit sufficient to purchase heaven
Perhaps you profess only to rely on your works
!

But

in part

in

whatever degree you expect them to weigh,

make God. your debtor Hear, I pray you, the

Renounce from henceforth all
voice of Christ in the text
And learn to say
aelf-righteousness, and sell-dependence
with the great apostle, " I count all things but dung for the
d "
you so

far

knowledge of Christ

2. Those, who, professing to trust in Christ, are indulging self-complacency

inexpressibly difficult to maintain a truly humble

will rise in spile of our better
judgment And
often operate when we are least aware of it
Our love of man's
applause too often appears even under the garb of
[Jt

spirit

is

Pride

Let us guard against

And
our hypocrisy

God

self deceit

humility

sees turough the veil of

will leave us to feel the sad effects of our

He has warned us plainly of our danger 6 " Let
corruption
him therefore who thinketh that he stands, take heed lest he
Let him " not be high-minded, but fear 6 " ]
fail*"

3.

Those who are dejected because of

their

unpro-

fitableness
[It

But the

is

well to be

feeling of

humbled under a sense of our infirmities

them is an effect of divine grace Our
contrition

*
1

'

Ps. xvi. 2.

The

text.

Isai. vi. 5.
Isai. Ixiv. 6.

Prov. xvi. 18.

Rom.

Job xxii. 2, 3.
Job xl. 4. xlii. 6.
i Tim.
Eph. iii. 8.
Phil.
i

iii.

8, 9.

Cor. x. 12.

xi. 20.

i.

15.

THE OBEDIENT SERVANT.

(261.)

157

contrition therefore should be tempered with thankfulness

Let us not forget that such a state of mind is approved of
God Instead of desponding, let us cleave more stedfastly to
h
The viler we are in our own eyes, tiie more precious
him be to us Thus will he increase as we decrease
And we ourselves shall be exalted in proportion to our selfLet us in the meantime do all that \re can to
abasement
If we cannotprcfit him by fulfilling his commands,
serve him
we may please him Let that be our constant ambition
Then, though we have no claim upon him for a reward, he
Nor shall the smallest attempt to
will requite our services
honour him be overlooked m ]

Christ

let

1'

Acts

xi. 23.

k Matt, xxiii. 12.

CCLXII.
Luke

xviii.

Eph.

John

2 Cor.

iii.

30.

v. 9.

>

vi. 8.

THE IMPORTUNATE WIDOW.

And the Lord said, Hear what the unjust

And shall not God avenge his own elect, who

8-

saith.

judge
cry day and night unto him, though he bear long with them ?
I tell you that he will avenge them speedily. Nevertheless,
when the Son of man cometh, shall he find faith
upon the
earth ?

THERE

no

duty more strongly enforced in scripture than that of prayer

Nor is there any which needs to be more impressed
upon the conscience
is

To those, who have never engaged in this duty with

real spirituality of mind, it
may appear easy to be performed
But they, who are most earnest in the
discharge of
find many difficulties to combat with

To

encourage us to persevere in spite of all those

our Lord spake the parable before us a

it,

diffi-

culties,

We shall
I.

What

consider

the unjust judge said

There was a widow

labouring under

some heavy

oppression
[Sin
Ver.

i.

THE IMPORTUNATE WIDOW.

158

[Sin has universally

creatures

The world

And

they

greatest

who

their

fellow-

b
of robbery and oppression of every kind
are most defenceless usually suffer the

injuries-.

Every one
the

is full

armed men against

is

ready to take advantage of the fatherless and

widow

however, that, if they have enemies on

c
in heaven
a
friend
have
]
earth, they
She went to a magistrate to redress her grievances
[The appointment of magistrates is a rich blessing to
the communityAnd they ought to be regarded with much respect and
It

their comfort,

is

gratitude

We should not indeed be going to law about every trifle

We should rather settle our disputes, if possible, by arbi-

tration

But under the widow's circumstances,

the magistrate's interference
]

The judge,

it

was right to

solicit

would pay no attention

for a long season,

to her request

[The judge happened to be of a most abandoned character

He
He

had no fear of the holy, omniscient, almighty God

did not even regard the good opinion of mankind
Thus he had no rule of conduct but his own caprice or
interest

Surely, next to a vicious minister, there can be no greater

curse to a neighbourhood than such an abandoned magistrate
as this

We

have reason to bless God, however, that though such

characters are too common, they are rarely to be found among
the magistracy
No wonder that such an one was deaf to the cries of equity

and compassion

At

last,

however, he acknowledged himself overcome

by her importunity
gloried in

[He
divine

his

contempt of

all

laws

human and

But he could not bear the constant intreaties of the

widow
He was afraid of being " weaned" or even stunned" with
her cries

He

therefore, purely to get rid of her, interposed

on her

behalf

And
'

Ps. Ixxiv. 20.

Ver. 4.

Ps. Ixviii. 5.

Tww7n*)

p*,-

obtundat me.

THE IMPORTUNATE WIDOW.

(262.)

159

And did that for his own ease, which he should have done
from a better motive
Thus, alas he proclaimed his own shame
But declared, in a very striking manner, the efficacy of
!

importunity

His speech, impious as

it

was,

may be

rendered pro-

our souls

fitable to

The improvement suggested by our Lord

Our Lord makes a twofold application of the

II.

In a

1.

We

all,

subject

way of instruction
a spiritual view, resemble

in

this

helpless

widow
and without
with indwelling corruption are great and

are beset with enemies both within

[We
Our

conflicts

manifold
have moreover to contend with

We

ness

all

the powers of dark-

any strength

to resist our adver-

Nor have we
saries g

in ourselves

But God, the judge of all,

upon him
has promised to hear
[God
h
people

He

help us

will

if

we

call

supplications of his

the

has declared that he will " cast out none

who come

to

him"

He may indeed for wise reasons delay his answers to prayer

He may " bear so long with us" as to make us think he
will not hear

But he
This

will

never

fail to

succour us in the

be strongly

may

deduced from the preceding

parable
[The widow was a stranger, not at

judgeBut we
"

season]

fittest

all

related

to the

"

are " God's elect," his favoured and

peculiar

people

The unjust judge was not interestedin granting her petition

But God's honour is concerned in relieving the wants of his
!

people

We may even address him in the language of holy David k

There was little hope of prevailing with such a merciless
and unjust judge
But we have to go to a loving, and compassionate Father'
The
f

Eph.

vi.

h Matt.
k

i's.

12.

vii. 7, 8.

Ixxiv. 22.

g
'

John xv.
John xiv.
Joel

ii,

5.

13.

13.

THE IMPORTUNATE WIDOW.

l()O

(262.)

The widow moreover had none to intercede for herBut we have a righteous and all-prevailing advocate
She was in danger of irritating the judge by her intreaties

But the more importunate we

are, the

more God

is

pleased

with us"

She notwithstanding

all

her difficulties obtained her re-

quest

How much

more then shall we, who, in lieu of her diffisuch

abundant encouragements!
have
culties,
is as
deduction
this
consoling as it is plain and
Surely
obvious

And

our Lord, with peculiar earnestness, confirms it

that be justly deemed tardy, which comes in the
season ]

Nor can
fittest

In a

2.

There

Nor

way of reproof
but

is

is this

little

to be

of such importunity to be found

wondered

at,

since there

is

so

little

"faith on the earth"

[Faith
ceeds

we

If

selves

is

that principle from

whence earnest prayer pro-

believe the declarations of

weak and

God, we must

feel

our-

helpless

If we credit his promises, we shall acknowledge his readiness to help us

And if we believe the reality and importance of eternal
things, we shall most earnestly seek help from God
Nor shall we be unwilling to wait till he see fit to answer
us
But how little is there of such faith in the world
few are faithful to the convictions of their own conscience
!

How

How
prayer

few maintain

this

holy constancy and

fervour in

be truly called " a people nigh unto God!"

How few can

If Christ should

to

judgment, would he

find

us?

this faith in

[Some

now come

live

without

any acknowledgment of God

in

prayer

They seem to have forgotten that there will be a day of

judgment
Others engage statedly in their accustomed round of duties
And satisfy themselves with an unmeaning recital of cerwords
There are others

tain
will

cry to

God

also

who under

the pressure of affliction

But
*
*

Jobnii.

He

firbt

Isai. Ixii. 7.
Prov. xv. 8.
" I tell
appeals to us, and then adds,
yuu," C*c.
i.

THE IMPORTUNATE WIDOW.

But are soon weary of a service
pleasure
Few, very few,

it is

l6l

which they have no

in

be feared, resemble the importunate

to

widow

Few

thoroughly believed the efficacy of

pray, as if they

prayer

" Christ should now

come, would he

Jf

He

will surely

find faith

"

us?

in

enquire as well respecting our faith as our

works

And
he

we have not the faith that stimulates us to prayer,

appoint us our portion with the unbelievers ]

if

will

ADDRESS
Those who

1.

live

without prayer

[Such persons are as devoid of reason as they are of

piety

What madness is it to neglect heaven when it may be

obtained by such means
And how will such thoughtless sinners ere long bewail their
!

folly!cannot but address them as the mariners did the sleepP

ing prophet
]

We
2.

Those who pray only in a formal manner

[Formal services are far from being pleasing and accept-

able to

God

They tend,

for the

most

part,

only to deceive our 'own

souls

God

requires us to worship him in spirit and in truth

Let us then remember the awful declaration of our Lord

3. Those who, after praying for a season, become

remiss again
[See whether it be not the love of earthly things that

hath hindered you

If so, repent and do your

first

works, and turn unto your

God*
But perhaps you faint merely through the discouragements
you meet with
Let the remembrance of the importunate widow revive your
l

hopes

God, as the Psalmist did in similar circumstances

And renew yoar application to him in dependence on

"

Justify

his

gracious promise

Those

4.
p

Jonah

Mark

VOL.

i.

6.

vii. 6, 7.

1
Ps. Ixxvii. 7
Ps. xxii. 2, 3.

III.

9.

Prov.

xiii.

John

'

Rev.

iv.
ii.

23, 24.

v.

12.
*

Hab.

ii.

3.

THE IMPORTUNATE WIDOW.

103
4.

(262.)

Those that have received gracious answers to prayer

[Let not the goodness of God to you become an occasion

of pride
God was not first moved by any worthiness in your petitions;
but he stirred you up to ask, because he had before determined
to give
If this view of things be humiliating,

it

also affords

much

encouragement
Every believing prayer may be considered

as a pledge of
the blessings asked 7
Adopt therefore the pious resolution of the Psalmist*
So shall your prayers terminate in everlasting praises ]
y

CCLXIII.
Luke
not

x Ps. cxvi- a.

Ps. vi. 9.

THE PHARISEE AND THE PUBLICAN.

xviii. 13, 14.

And

the

Publican standing afar

off,

would

much

as his eyes unto heaven, but smote upon

his breast,
I tell
saying, God be merciful to me a sinner.
This
man
went
rather
than
house
down
to
his
you,
justified
the other.
lift

tip so

MANY

express their regret, that religion

is

so gene-

rally neglected

And
it

doubtless, a considerate

man

cannot

reflect

upon

but with grief

But it is common also to substitute a formal and mistaken religion in the place of that which is spiritual and
saving
Nor is there sufficient jealousy entertained on this sub-

ject-

The Pharisees of old were extremely diligent in the

observance of outward duties
"
trusted in themselves that they were
But, while they
righteous," they were as far from the kingdom of God as
if
they had been openly profane
For the conviction of such persons, our Lord contrasted,
in a parable, the
spirit of a self-righteous Pharisee with
that of a
repenting Publican

He

is

represented

them as engaged

a season when most of

all

prayer, which
they discover their true
in

character

He

THE PHARISEE AND THE PUBLICAN.

(26,3.)

163

He then declared the very different acceptance they met

with from God
In pursuance of our Lord's design, we will open more
fully
I.

The different dispositions they manifested in prayer

The Pharisee, with apparent devotion, gave thanks

to

God

[The Pharisee might with propriety

bless

God

for his

preventing grace

And acknowledge
in

with gratitude whatever

him

God had wrought

Nor was

it sinful to feel a
pleasure in reviewing his past life
Paul, on proper occasions, spake of his disinterestedness
and generosity"
He thanked God also that he had laboured .more than all
the apostles b
And received much satisfaction in reflecting on his own

St.

integrity

But on a more attentive survey of

find him actuated
1.

By pride
[He came professedly

his spirit

we

with an intention to pray to

shall

God

But he was so full of his virtues that he forgat all his wants
His acknowledgment of God was manifestly no more than
a mere compliment
His thanksgiving was one continued eulogium upon himself

Yet, after

all,

his freedom from gross sins

was but a small

matter to boast of

And

the duties he had practised were only the

]
gratifying his vanity
2.

By

means of

uncharitableness

[Not satisfied with commending himself, he poured contempt on all others'

He arrogantly presumed to judge the Publican in parti1

cular

But what concern had he with the state of other men ?

Their greater degrees of sinfulness could not make him

less

sinful

Nor should

it

have been a subject of boast but of lament-

ation
*

He
Acts xx. 33, 34.

a Cor.

i.

12.

O*

Cor. xv. 10.

of the world.
toiiro*, the rest

THE PHARISEE AND THE PUBLICAN.

164

(263.)

He

should have taken occasion from it, not to insult over

them, but to intercede for them
But the guilt and misery of his fellow-creatures were to him
a source of gratification rather than of grief
Nor did he care how many might perish, provided he could
have the satisfaction of contemplating his own superior goodness ]

By

3.

self-dependence
sins, because he thought he had none to

'[He confessed no
confess

Or

He

that they were far over-balanced by his virtues

implored no help, because he felt no need of divine

assistance
He entertained no doubt of his own ability to do the will

of

God
The whole of

his

deportment shewed the thought of

I
righteousness and strength"

his

heart to be, " In myself htae

The Publican

manifested a

the reverse
spirit altogether

of this

[He was

of a profession that was generally and perhaps

e
execrated
justly
And it is probable he had yielded to the temptations that

him
But now, "what had been sweet
gall in his bowels"
]

beset

He

approached

[He came

God

in his

mouth had become

with deep humility and contrition

into the temple with an

holy fear and trem-

bling

While the Pharisee boldly walked

up

to the highest part, he

were, at the very threshold
While the Pharisee ostentatiously spread forth his hands, he
did not presume to " lift
up so much as his eyes" to heaven
Instead of
of
his
goodness, he humbled himself as
" a sinner" boasting
He confessed himself to be
deserving of God's wrath and
indignation
" smote
Uith much anguish of
spirit he
upon his breast"
And cried for mercy as one who felt himself
the chief of
sinners
]

stood, as

He

it

placed

all his

confidence in

God

[He did not attempt to extenuate

Or promise amendment as a

alone

his guilt
reparation for his

offences-

He
The Publicans were
tax-gatherers; and, under pretence of
gathering the legal imposts, generally extorted more than was due:
very employment was held odious, and all who
'

la

it

were detested.

engaged

THE PHARISEE AND THE PUBLICAN.

(263.)

He

renounced

himself to

And

all

self-righteous

God

165

methods of recommending

cast himself en tirely

upon the divine mercy ]

Services performed in so different a spirit could not
find equal acceptance
II. The different success with which their
prayers were
attended

The

Pharisee could not reasonably expect a blessing

[Many humble persons indeed would envy h>s conseiou*

rectitude

And

wish that they could lay claim to such purity as

his

But, what could he obtain

any thing

who

did not condescend to ask

His pnde would set God at a greater distance from him f

Had he been able to boast of far greater things than he
possessed, his uncharitablenesz had rendered them all of no
value 8

And

his

self-dependence, cut

divine mercy

Hence, though
blessing from

Though

him

off

from

all

full

hope

in

the

of self-applause, he departed without a

God

justified in his

own

conceit, he was under con-

demnation for sin

He was odious

in God's eyes in proportion as he was

amiable in his own
This is asserted, not in the text only, but in other passages
of scripture 1
Jehovah himself declares this ii> very significant and awful
terms k ]

The

Publican, on the contrary, was blessed

beyond

his expectation

[Many would have reprobated his down-cast look and

solemn attitude
And have judged him to be a melancholy enthusiast or a
designing hypocrite
But God regarded him with complacency and delight
Such humility and contrition could not fail of engaging his
care
J

And
f

Ps. cxxxviii. 6.

Cor.

xiii. i

Prov. xvi

Gal. v. 2, 4.

k Isai.

3.

5.

Ixv. 5.
Here the Pharisee's character is described in
God's indignation against
perfect correspondence with the text: ai
him is very strongly painted.
Isai. Ivii. 15.
Ps. li. 17.
1

M3

THE PHARISEE AND THE PUBLICAN.

l66

And
his

soch affiance in him obliged him, as

mercy

it

(263.)

were, to display

Hence the Publican went home justified, while the Pharisee

n
returned in a stale of condemnation
Thus it is that God will deal with every humble suppliant
He will assuredly exalt us in proportion as we abase ourselves

ADDRESS
j.

Tho?e who
[Almost

all,

trust in themselves that they are righteous

interrogated about their souls, reply as

when

Pharisee?

this

But we

shall not stand or fall by a

comparison with other

men
If

we have been

free

from some

sins,

we have committed

others

many
And if we have practised some duties, we have neglected
many others
As sinners we must all humble ourselves like the Publican
Nor is there a possibility of obtaining mercy in any other
way* }
2. Those who are of a contemptuous spirit while
they
profess to believe in Christ
[Many pride themselves on the knowledge of the gospel,
as the Pharisee did on his virtues
And speak as contemptuously of the unenlightened world
as hef did of the Publican
Conceited, arrogant, contentious, they make the gospel
an occasion of sin
Well did St. Paul reprove such persons in the Corinthian

itself

church*
Let them remember that humility and love are the very
essence of religion
And beware, lest the higher they are exalted in privileges,
the deeper they fall into destruction
]

Those who are low and vile in their own esteem

[Never are you higher in God's esteem than when you
are lowest in your own
Fear not but that they who trust in God's
mercy shall find
mercy at his hands
Let that faithful saying of the apostle's sink
deep into your
3.

hearts"

Look
m

Ps. cxxv. i.
Isai. xxvi. 3, 4.
1
This is the import of that which the text
expresses in a way of
o
J Q ^ xxx iij. 27, 28.
comparison.
'
" I am not the worst
of sinners," &c. &c.
q Prov.
xxviii. 13.
i John i.
*

8, 9.

Cor.

iii.

3.

and

iv.

7.

Tim.

i.

15,

THE PHARISEE AND THE PUBLICAN.

(263.)

Look
house

truly to the Saviour,

1 "

and you may

"

167

go down to your

justified

To every believing penitent he speaks as he did to that

repenting sinner" ]
1
tt

Christ emphatically says, " I say unto you," &c.

Luke vii. 48, 50.

CCLXIV
John

/ am

x. 9.

shall be saved,

THE GOOD SHEPHERD,

the door:

and

shall

go

any man enter in, he

and jind pasture.

by

me

if

in

and

out,

THE

importance of sound doctrine cannot be too

on
Error, especially in the fundamentals of religion, is as

strongly insisted

destructive as vice

In innumerable instances,

it

brings both those

who

propagate, and those who receive it, into eternal ruin

Hence St. Paul denounced anathemas against any one,
even though he should be an angel from heaven, who
should blend Judaism with Christianity
Our Lord himself also spake of false teachers with
indignation
The Pharisees, while they rejected him, taught the
people to look for salvation to their own ritual or super-

observances
" thieves
Jesus therefore declared them to be only as
and robbers," who, instead of belonging to the flock of

stitious

God, sought eventually their destruction

And, in opposition to their false doctrines, affirmed

himself to be the only door of admission into the fold of

God

We shall

consider

The metaphor by which Jesus

J.

represents his

own

character
lie had been delivering
*"

"
" the
parable" of the good

shepherd

IB
a

The

affirmation

is

exceeding strong, ver. 7.

the text.
*
Ver. 6, 11.

M4

and

it is

repated

La

THE GOOD SHEPHERD.

l68

In elucidating
of the

slice pfold

that,

(264.)

he speaks of himself as

"

the door

"-

The church of God is here compared to a sheepfold

are wandering at a distance
[All men in their natural state
from God
c

neither

They

acknowledge him

in his pastures
They are strangers to that flock
d
diate care

13ut in every

age

God

as their shepherd, nor feed

which

under his imme-

is

has had " a chosen and peculiar

people"

Moses he brought them into a visible fold

time of Christ, all his sheep were kept within the
-,
pale of the Jewish church
But our Lord announced his purpose to introduce the
Gentiles also into his fold 6
Now all who name the name of Christ are called his sheep
All however who are nominally his are not really so f
It is to be feared that his sincere followers still form but
" a little flack"
But the truly upright, of whatever denomination they be,
In.

the days of

Till the

to

belong

They

him

are indeed often ready

to cast out

each other^as

aliens

Nevertheless they are equally the objects of his superintending care

]

Of this

"

is
the door"
[Parts of Judea were probably still infested with wolves
The sheepfolds therefore were better secured than ours
Perhaps the entrance into them was guarded by a door
Now, what that door was lo the fold, that is Christ to trfe
church

fold Christ

Every sheep must enter into it by faith in him ?

are expressly said to have access unto God
through
h

We

him
Nor indeed has
fold

there ever been

any other way into the

'

It was the blood of the sacrifice which

procured admission
for the high priest within the vail k
Through that, all believers, from the very beginning, were
brought nigh to God'

And, through
ro

that,

we

also

have boldness

to enter into the

holiest

Some,
e
'

Isai.

Ver

liii.

6.

&

'

GaLiii. 26.
1

John

xiv. 6.

Rev.

xiii. 8.

with Eph.

ii.

>$.

Ep^
Horn.

jj

ii.

12
28. and ix. 6.

Eph. ii. ,g.

Heb. ix. 7. 25.
Heb. x. 19, 20.

THE GOOD SHEPHERD.

(264.)

Some,

is

it

other

true,

"

69
some
1

have " climbed up into the fold

way
They profess to be his without having ever believed in him
But they are regarded by him only as thieves and robbers
Nor will they ever be admitted into the fold above ]
This description of Christ

is

of great importance

benefit of receiving him under that character

There is no benefit which can accrue to a well at-

The

IT.

which does not

tended flock,
in Christ
1.

arise to those

who

believe

Security
[Protection

is

of unspeakable benefit to a defenceless

sheep

But who can estimate the value of

soul

salvatiorr to

an immortal

Yet, such

the portion of those

is

who

enter into the fold

aright

Thev

be rescued out of the jaws of the devouring

shall

lion

They
.the

shall

be freed from the curse and condemnation of

law

Death

itself,

disarmed of

its

sting, shall

have no power

to

hurt them''

Every kind and degree of penal evil shall be averted from

them
He that is empowered, is also engaged to " save them to
the uttermost"
And this benefit he bestows because they

by him
2.

" come unto God

"

Liberty

[A sheep left to wander on the mountains infested with

wolves, might boast of its freedom from restraint
But it would soon find what little reason there was to glory
in such a privilege
Its truest liberty

is

to

submit

itself to

the direction of the

shepherd

Thus they, who live without God in the world, may boast
of their liberty
5
But their very freedom is, in fact, the sorest bondage
And every moment they are in danger of everlasting
destruction t
It is far otherwise with those

who have

by Christ-

Ver.

Rom.

'

Heb.

entered into the fold

Whether
i.
q

\iii. i.

vii.

25.
*
Ps.

vii.

12, 13.

2 Tim. ii. 26. i Pet.

i Cor. xv. 55572 Pet. ii. 19.
Deut. xxxii. 35.

v. 8.

THE GOOD SHEPHERD.

1JO
Whether

(264.)

at large by day, or inclosed by night, they feel

no restraint
Through Christ they have

all

the liberty which their souls

can desire u
Secure of God's favour, " they go

in

and out" before him

the

wants of an highly

in perfect

peace

Provision

3.

[Good

pasture comprises
favoured flock

all

And how rich, how abundant is that, which the sheep of

Christ partake of!
There are f< exceeding great and precious promises," on
which they feedIt is utterly their own fault if ever they experience a
dearth y
David from his personal knowledge attests this truth*
And God confirms it by an express promise to all his
a

people
This privilege too, no less than the others, is the conseb
]
quence of entering into the fold by the appointed dour

ADDRESS
i

Those who are wandering

at a distance

from the

fold

[Perhaps, like the

silly

sheep, you are insensible of your

danger

But the more confident you are of

is

your ruin
Jf they only,

you expect

who

safety, the

more

certain

enter in by the door, are saved, what cai>

consider, that the loss of bodily life is not to be comdoom that awaits you
Nor do you know how soon that doom may be inflicted

pared with the

upon you
Blessed be God, however, the door

is

come

And
ears

the

Saviour's

declaration

is

He

is

even now desirous to bring you

d

yet open to

all

who

yet sounding in your

home on

his shoulders

rejoicing

Stay not then till the door be for ever closed upon youLet the caution given by our Lord stir you up to improve
the present

moment*

2.
"

John

viii.

36.

y Ps. xxii. 26.

Ezek. xxxiv. 14.

John

vi.

37.

Luke xiii. 35.

Ps. xxv. 13.

Ps. xxiii. i.

John vi. 35.

Luke xv.

46.

Those

THE GOOD SHEPHERD.

(264.)

Those who are desirous of returning

2.

[It has been already

enter in at the door

Now
this

17!

shewn

to

God
who

that they only are saved

our proud hearts are extremely averse to be saved in

way

We

would rather come

means

liating

But our

into the fold

by some

self-righteous attempts will be of

no

humi-

less

avail

We must come unto God by Christ, or not at all

Salvation never was or can be obtained through any other

name than

his

Seek then, and that with earnestness, to enter in at the

strait

}
gate
then you shall have that promise fulfilled to you
'.

And

3. Those who are dwelling in the fold of God

[What debtors are ye to the grace which brought

the knowledge of Christ!

And what inestimable blessings

enjoy

are

}-ou to

you now made

to

Yet these are only an earnest of the blessings that await

you hereafter
Rich as your present pastures

are, they are not to be compared with those above

Let nothing tempt you then to wander from the fold to
which you are brought
Yield not to those who are but " goats," or " wolves in

"

sheep's clothing

Let

it

be your delight to hear your shepherd's voice, and to

follow his steps

Then shall you be separated from

judgment

the goats in the day of

'

And
for

you

receive from
k

the chief shepherd the portion reserved

]
f

Acts

iv. 11.

Isai. xlv. 17.

k

CCLXV.
Matt. xx. 6,

7.

And

Luke

Matt. xxv. 33.

xiii.

24.

Pet. v. 4.

THE LABOURERS.

about the eleventh hour

others standing idle,

here all the day idle ?

found

&
l

and

he.

went out, and

saith unto them,

Why

stand

They say unto him, Because no

man hath hired us. He saith unto them, Go ye also into
the vineyard ; and whatsoever is right, that sJiall ye receive.

ye

THERE

is

a manifest sovereignty observable in the

dispensations of God's grace to

man

THE LABOURERS.

(265.)

and even

His ways are often unsearchable to us,

extremely contrary to our natural expectations
Moral persons are often left to perish in their sins,
while the most immoral have been made illustrious

monuments of

And

divine mercy
the richest rewards have in

many instances been

bestowed on those, who, according to human apprehensions, appeared the least likely to receive them
A moral and exemplary youth had deliberately re-,
nounced all hopes of an interest in Clirist, that he might
a
retain his
worldly possessions
Our Lord, in his improvement of this event, declared
that
many, who, like him, seemed to bejirst in respect to
would prove last in respect to the
from them
Dut none have any right to murmur against^ God,
seeing that he may dispense his blessings as he will
To illustrate this truth our Lord delivered the parable
spiritual advantages,

benefit derived

before us

The part of it just read, suggests to us

observations
I.

The

gospel provides for

men

many important

a daily and laborious

employment

We

need not speak of a Christian's work in generally e shall confine ourselves to the
figure of a labourer
in a
vineyard

[A labourer must first clear his ground from briers and

noxious weeds
He must then dig up the earth, and endeavour to fertilise
it

with

manure

After that he must

carefully select his plants, and put them
into the
ground
He has then to water them, and to prune the luxuriant

branches

And

finally, he must keep up the fences that nothing enter

to destroy them e
ft the Christian's duties accord not with his in
respect of
order, yet they are the same in substance
He must root out of his soul all earthly, sensual and
devilish affections

If
*

Matt. xix. oj, Q2.

Compare Matt. xix. 30. with xx. 16.
Luke xiii. 3.
John xv. 2.
<

Isai. v.

6.

xxvii. 3.

THE LABOURERS;

(265.)

173

If his open gross sins be not mortified, no heavenly plant

can grow within him
He must dig deep into the recesses of his heart, and not be
satisfied with a slight and superficial work

Without much meditation, and diligent self-examination,

he can never know the desperate wickedness and deceitful-

own heart
Nor must he expect

ness of his

the natural

He

must get

grace of

fruit

from the unimproved energy of

soil

hjs soul ameliorated

He

must apply to his Lord for

Above all, he must be careful

RENOWN

"

Without

With
and

and enriched with the

God
plants of heavenly growth^
" THE
to possess
PLANT OF

no other valuable plant will ever thrive 2

humility, meekness, love, &c. will spring up,

this,

this,

flourish

ISor must he forget to water these plants wilh his prayers

and

tears

However

he be, he

fruitful

will find reason

enough

to

weep

for his unfruitful ness

He

will also find

be pruned

many

luxuriant branches which require to

...

must remember that

Lastly, he

his adversary will

be glad

to spoil his labour

He

must therefore fence every good desire with constant

watchfulness

11

must be confessed, is a difficult and laborious task

This,
It cannot be performed without much diligence and selfit

denial

But he who prescribes the duty will assist us to perform it*

And, as it is fit, he informs us of our work before he hires
us into his service

Had

the gospel its full effect upon us, it would lead us

to fulfil these duties as cheerfully as Adam wrought in
of Eden
cultivating the garden

However long we may have been

II.

idle hitherto, it
calls us to begin our labour
parable in its primary sense relates to the Jews

now
The

and Gentiles
[TUe
f

Ezek. xxxiv. 29. This certainly refers to Christ. See ver. 23, 24*

of that chapter.
" Christ in us is
e
Christ must dwell in our hearts by faith."
"
" Without him we can do
the hope of glory."
through
nothing;"
'

him,
h
1

all things.''
vi. ifc, 16, 18.

Eph.

Rom.

via, 26".

THE LABOURERS.

174

(265.)

with

the

Moses,
prophets,
patriarchs, together
Baptist, and Christ himself, had sought in their successive ages to engage the Jews in their proper work
Thus the Jews had been called, as it were, at the third,

[The

John

sixth,

The

and ninth hours

Gentiles, who had hitherto been overlooked, were now

to be invited at the eleventh hour

But

it

may

be applied to individuals of every

also

description
[The occasion on which

it

was spoken

relates equally to

all*

And persons of different ages or circumstances may fitly

represent the different hours
Some, like Samuel and Timothy, enter into the service of
God
Happy

their

in very early life

indeed are they and thankful should they be for
;

the grace that inclined their hearts

Others have attained a considerable age before they begin
their appointed

work

What

reason have they to bless God for having subdued

their reluctant spirits
But many are now arrived at " the eleventh hour"
A\\ who are far advanced in life are
certainly of this de!

scription

They too, who are weak

to the close of their day

and

sickly, are probably

drawing

Yea, there may be some whose day of grace is nearly

terminated, while they are yet in full vigour both of body

and mind
Surely all such persons
addressed in the text ]

To

us then

is

may

well conceive themselves to be

the invitation of the gospel

[The" Saviour's voice to every one of us

is,

now sent
" Go into
my

vineyard

He justly expostulates with

"

day idle ?
Nor can any of

us,

we delay

Matt

stand ye here

all

the

us offer that excuse that

might be justly

urged by the Gentiles

We have received numberless
of our God m
If

"Why

calls to enter into the service

therefore any
longer

we

shall

be utterly without

We
xix. 29.
1
The hours are reckoned from six in the
morning, that is, from
un-nse to sun -set; so that the third hour i&
early ia tie day.
.Rom. x. 21.

THE LABOURERS.

(265.)

175

We know indeed

that they, who dislike God's service, will

enow for declining it"
But have we provided an excuse that will be accepted in
the day of judgment?
.J'
Jf so, we may go on securely in our career of sin
find pleas

i;

But

us not, by hardening our hearts, provoke

if not, let

God

finally to
It is in vain

exclude us

to urge, that we are incapable of performing

the work assigned us
To the weakest person upon earth God will assuredly fulfil
that promise p
If indeed we attempt to serve him in our own strength, we

roust expect to

fail

we only engage

if

Nor,

we

occasionally in his work, can

to succeed

hope
Every intermission renders our task so much the more
difficult

vineyard long neglected will afford more trouble to the

labourer
But if we regularly persevere in duty, our labour will be

and easy
Let us then be thankful that the invitation is sent us at
this late hour
And let the account once given of the Jews now be
q

light

realized

That

us

this invitation

may

not be slighted as others have

we observe

been,
.

amongst

To

every one that will labour in earnest, the gospel

promises a suitable reward
must not suppose that the same reward will be

III.

We

given to all persons

[The Jews had borne the burthen of the ceremonial
law
And the Gentiles, though delivered from that yoke, are

made

equal with them

fully

This

is

the circumstance referred to in

the parable, and

which so offended the Jews 5

But

to us there will be given a

our works

Not

recompence according

to

that the

reward

will

be bestowed for any merit, that

is

in us"

The
* I must attend to
vide for, &c.
*
*

my

worldly business-;

have a family

Heb. iii. 7
11.
Matt. xi. 30.

Deut. xxxiii. 25.

Luke

Ver. 11, 15.

"

Rom,

iii.

27.

xvi. 16.

a Cor. v. 10.
xi 6
iv.4, 5-

to pro-

THE LABOURERS.

176

The

(265.)

the gift of
happiness of heaven will be altogether

God

*
for Christ's sake

Nevertheless God of his infinite goodness will reward us in

*
]
proportion to our labour

To

"

every one will be given

whatsoever

is

right,"

and

equitable
[If none shall have room to boast, so none shall have
reason to repine
The lowest degrees of happiness shall infinitely exceed any
thing we could claim
Every vessel too shall be full: though all have not the same
dimensions
The word of God is pledged that not the smallest service
z
shall be unrewarded
We may rest assured therefore that we shall find his promise true a ]

ADDRESS

To

1.

loiterers

readiness would you not shew if a great earthly

recompence were tendered you
And will you draw back when all the glory of heaven is
offered you ?
Would the devils and damned spirits regard the overtures
of mercy as you have done
O think, how soon " the night is coming in which no man
can work !"
Think, how awful will be the doom of the wicked and

[What

slothful servant

And

instantly begin the Lord's work, that

receive his
wages

To

2.

[Ye
able of

you may

at last

labourers

serve the best of masters, and have the most honour-

all

employments

Doubtless ye see but too

much

reason to lament your un-

profitableness

But God

is

not extreme

to

mark what

is

omitted or done

amiss
If

ye

really

make

it

"

your meat to do his

will,"

cheer

The evening, when your

labours will end,

is

be of good

fast

approach-

ing

Then

shall

you be

Master

called into the

presence of your

Lord and

Not
*

Rora.
i

vi.

23.

Cor. xv. 58.

Matt, x.4-2.

i Cor. Hi. 8.
Prov. xi. 18.

THE LABOURERS.

(265.)

Not

the least or most unworthy of you

177
be over-

all shall

looked by him
Be not weary then of well doing, for you shall all reap in
due season
To every one of you shall those delightful words be adc
1*

dressed

]
* Gal. vi.
9.

CCLXVI.

Matt. xxv. 21.

THE POUNDS.

Luke

xix. \i, 13.

certain nobleman went into a far
country to receivefor himself a kingdom, and to return. And
lit called his ten servants, and delivered them ten
pounds, and
said unto them, Occupy till I come.

MANKIND

are prone to amuse themselves with

of
prospects
earthly grandeur
And to neglect the most important ends and purposes
of life

The Jews were expecting

their

Messiah to erect a

temporal kingdom
The disciples themselves also were led away by this
fond conceit
At our Lord's last ascent to Jerusalem, this expectaa
tion prevailed amongst all orders and ranks of men

To rectify

and turn their attention to their

b
proper concerns, he delivered to them this parable
Christ is the person here intended by the nobleman
He has committed to every man something which is to
be improved for him

And

he

is

their notions

shortly
reckon with us

coming

at the

day of judgment to

These points are so clear that we need

only in a way of application

insist

on them
I.

Ver. 11.

The

Has

invested
parable states, that a nobleman, after having been
with royal dignity, reckoned with his servants to whom he had
committed money, and punished the citizens who had refused
submission to his authority.
These being perfectly distinct, we
shall treat them
attention at present to
separately, and confine our
the former.

VOL.

III.

THE POUNDS.

178

Has not
him?
[We are

I.

(266.)

Christ given us something

ready enough to

when we
But we are apt

possess,

fix

to

improve for

an high value on what we

think it will reflect honour on ourselves

to think lightly of it, when we are reminded

of the responsibility connected with it

Few indeed have great talents or extensive influence

But every person has at least a pound c committed to him

Have we not, in the first place, been endued with reason?
This surely is capable of great improvement
Have we not also enjoyed many sabbaths and ordinances'?
These might have been turned to a good account for God
Have we not also had access to the holy scriptures ?

From

these

we might have

learned

godliness
should therefore have studied

We

all

the mysteries of

them with

all

humility

and diligence

Have we not experienced many convictions of conscience,

and gracious operations of God's spirit?
These are inestimable, and may be made subservient to our
eternal welfare

Have we not

received

many

calls

and warnings from God

in his Providence ?

These,

if

much good

And

to,

an account

we must

here-

What improvement have we made

II.

[The injunction given to

till I

us

might have been occasions of

these things are mercies, of which

all

after give

duly attended
to our souls

come"

"

all, is,

of his favours ?
Occupy, that is, Trade,

And all these things are given us to be improved for Gocf d

What use then have we made of the pound committed

to

Have we employed our reason in search of divine truth ?

Have we spent our sabbaths in meditation and prayer
Have we profited by the ordinances as we might have
?

Have we taken the

scriptures as a guide to our feet and
lantern to our path ?
Have we obeyed the dictates of
conscience, and the motions
of God's spirit ?

Have we

laid to heart the various

dispensations of Proviin our own concerns, and in the

which we observed
world around us ?
dence,

Have
f

The

value of the mina is not ascertained.

Some think it was
equal to about three guineas ;
others, that it was rather more than
Jive.
*

Cor.

xii. 7.

THE POUNDS.

(266.)

179

Have we, in short, laboured to improve our time, our money,

our influence for him who has entrusted them to our care ?
Have we laboured
tion e

What

III.

earnestly to

fulfil

that apostolic injunc-

them

for

neglecting to improve

blame upon his lord

amongst ourselves those who

slothful servant cast the

[The

Nor

we

excuse have
?

are there wanting

re-

semble him

We

God

say,

requires

more than he

will

enable us to

perform
But can this be affirmed with even a shadow of truth ?
Do not his promises extend to all our wants ?
f
May not every one adopt the words of the apostle Paul ?
Even if this assertion were true, it would not justify our
supirieness

The more "

austere" our Lord were, the more

we should

provoke him
We should endeavour at least to approve ourselves to him.
as well as we could
If we could not do all, it is no reason that we should do
fear to

nothing

we could not improve his money by trading, we should

put it into the bank"
Our excuses then will only turn to our own confusion
" Out of thine own mouth will I
God will
to
If

"

justly say

us,

judge thee"]

What recompence have we

reason to expect ?
Lord
will
reward
[Our
every man according to his
works
Are we ready then to give up our account to him ?
Can we say, " Lord, thy pound hath gained ttn, or five
pounds ?"
Can we say upon good grounds that it hath gained even

IV.

Happy

for us, if

we have

respecting this
shall gladly, like the

We

to our

good

servants, ascribe the

honour

Lord 5

We
David

the testimony of our conscience

shall

adopt the language of the apostle

11

and of

Nor
e

i Pet. iv. 10.

Phil. iv

*3-

"
hath gained:
They do not say I have gained, but, Thy pound"
their own to
they knew and acknowledged that they had nothing of
s

trade with.
h i
Cor. xv. 10.

Chron. xxix. 14.

THE POUNDS.

i8o

Nor

(266.)

our Lord be backward to reward our faithful

will

exertions

He will recompense every one in proportion to his labour

and success k
And to every one he will give what infinitely exceeds the
J

value of his services

But, alas are there not
!

a napkin

many who have hid

their

money

in

What recompence

then must such slothful servants receive?

them of the means of grace they

Christ will shortly deprive

possess

And make them monuments of his everlasting displeasure

Nor will this be the reward of those only who dissipate his
money
It will be the certain recompence of unprofitable
Let not any one therefore hope to be approved while

fie

continues idle
Let not any one be satisfied with a mere negative holiness
Let our exertions in our Master's service be unwearied
Let us, like the saints of old, look to the recompence of
reward m
And let us stand ready to give up our account with joy
So shall we have confidence before him, and not be ashamed
at his

coming

k
i Cor. iii. 8.
The government of five
or ten cities is a rich compensation indeed for the improvement of
one pound.
m Heb. xi. 26.
i John ii. 28.
'

CCLXVIf.
Luke

xix. 12, 14.

THE REBELLIOUS CITIZENS.

A certain

nobleman went into afar coun-

try, to receive for himself a kingdom,

citizens hated him, and sent a

will not have this

THERE

is

think he loves

man

and to return

But

message after him, saying.

to reign over us.

scarce any one to be found

who

his

We

does not

God

Men form an erroneous notion of his

perfections, and
then approve of him
But, if they heard his character
fully stated, they
would turn away with
Thus
their

disgust

the

Jews thought they should

heartily

welcome

Messiah

But

THE REBELLIOUS CITIZENS.

(267.)

But when he declared

l8l

kingdom was not of

his

this

world, they hated and despised him

Of this, together with the consequences of their cona
duct, Jesus warned them in the parable before us
To elucidate this subject we shall consider

The nobleman's departure

The person intended by the nobleman

I.

[It

the

title

is
b

is

Christ

not necessary to look for any hidden meaning in

whom can it so properly be applied as to the onlySon

begotten
of God ? ]
His departure relates to the ascension of Christ to
heaven
[The chief seat of power in our Lord's time was Rome
In allusion to this our Lord speaks of his "
going to a far
Yet

ta

'*

country

While on earth he was in a state of humiliation

Though he was a king he assumed no regal pomp
On the contrary, he rejected royalty when it was offered
him d
He was sometimes even destitute of a place where to lay
head

his

But

at

liis

ascension he

was

fully

with royal

invested

dignity

He

him

to

And

was to have
f

all

both in heaven and in earth subjected

at his return

to

judge the world he

sovereignty without control

will exercise his

In that interval the Jews would shew the disposition of

their hearts

The conduct of his citizens in his absence

They refused to have him to reign over them

II.

[The Jews professed to wish

We wave

all

for the Messiah's

kingdom
But

notice of the nobleman *s reckoning with his serwe may keep the subjects distinct. See the pre-

vants, in order that

ceding parable.

At this time both the ecclesiastical and civil governors of Judea

were appointed by the Roman emperors, and were often summoned to
Rome, either to be confirmed in their authority or to answer for their
abuse of it. This being well known among the Jews, the allusion
would appear obvious and elegant : but, without adverting to that
circumstance, we caBnot so easily see whither the nobleman should
go, or to -whom.
*

Johnvi. 15.

'

Acts

v. 31.

Eph. 1.20

22.

THE REBELLIOUS CITIZENS.

l82

(26?.)

But when it was erected, they opposed it openly

"
While our Lord was among them
they would have no
"

king hut Caesar

They put Jesus to death for affirming that he was k
king
And they maintained the same opposition to his kingdom
after his ascension

They opposed
consent

it

virulently,

deliberately,

and with one

Such also is the conduct of many in this day

[Many avow their hatred of the Redeemer's kingdom
And every man by nature is an enemy to it in his heart
The language of our hearts accords with that of the rebellious citizens

We

"

do not

" take on us

like to

Christ's light

and easy

yoke

We esteem

his self-denying precepts

"an hard saying

h

And

either openly or secretly

we say with Pharaoh

But

their insolence did not

go unpunished

III. His treatment of

He

them on

returned at last

with

"
]

his return

full

power

to

avenge

his

cause
[Christ also will surely return ere long
"
then " come in power and great glory
!Nor will any one be able to resist his will ]

He will

He then ordered

them to be "

him

slain before

"

[He had patiently endured their insolence a long time

But when forbearance had been exercised in vain, he
executed on them the punishment they deserved
Thus our Lord endures MS also with much long-suflering
But at his future coming he will bear with us no longer1

He

fulfilled

indeed this declaration, in part, at the destruc-

tion of Jerusalem

Then were the vials of his wrath poured out upon his
enemies
This however was but an earnest of the miseries he will
inflict

Every rebel

at

the last day

will

be

summoned

to his

tribunal

And

they,

whom now

he would rejoice to save,

shall

be slain

without mercy

Compassionate as he now is, he will then feel no pity

But like Joshua (his TYPE) will satisfy his righteous venk
geance
"|

INFER

"

This is intimated
tbeir
by
sending a message after him."
*
Exod.v. 2.
Josh. x. 24, 26.
f Ver. 27.

THE REBELLIOUS CITIZENS.

(267.]

183

INFER

How

1.

heart

astonishing

[Who would
hated Jesus

should

hate

one

so

amiable, so

active,

so

we view the wickedness of

that gene-

Yet it was not

amongst us

We

human

conceive that the Jews should ever have

In what a light do
ration

the wickedness of the

That they
useful

is

to

be compared with that which obtains

see not only the moral qualities of Jesus, but his divine

character

We see

him

under the load of our iniquities

"
to God by his blood
Yet we will not submit to him as our sovereign Lord
Let us confess and lament these rebellious dispositions
.And justify him if he should visit us with the heaviest judgments ]

dying
And " redeeming us

2.

How

removed

are

we concerned

to

have

this

wickedness

[It cannot be supposed that the contemners of Christ's

authority should be admitted to his glory
If indeed we would submit to him, he would receive us to
his favour
But his obstinate opposers shall feel the weight of his

displeasure

Let not any however be dejected because their enmity is

not completely slain
There is some remaining repugnance to his will even in the
best of men
Nor will he be at a loss to distinguish between the opposition which is habitual and indulged, and that which is occasional only,

To

all

and lamented

who

truly labour to

serve

him he

will fulfil that

'

promise

But while we would comfort the feeble-minded, we must

caution the presumptuous
1
Let not any harden themselves like those scoffers"
n
The Lord will surely come in due season
Let us rather improve this day of acceptance and salvation

Let us yield up ourselves unfeignedly to his government

let us address him like those penitents of old
]

And

John
2 Pel.

xii.
iii.

26.
9, 10.

m 2 Pet.
Isai.

iii.

4.

xxvi. 13.

THE TWO SONS.

CCLXVII1.

certain man had

Matt. xxi. 28 31. But what think you ?
two sous, and he came to the Jirst, and said, Son, go work
I mil not ;
to-day in my vineyard. He answered and said,
And he came to the
but afterwards he repented, and went.
second, and said likewise. And he answered and said, I go
Sir and went not. Whither of them twain did the will of
his father ? They say unto him, The Jirst. Jesus saith unto
tJtem, Verily I say unto you, that the publicans and harlots

'

go

into the

kingdom of God before you.

INVETERATE

prejudice

is

scarcely ever to be

overcome by I he plainest arguments

There is no action, however praiseworthy, which
will not

Nor any

reasoning,

not obstinately

The

it

condemn

best

however conclusive, which

it

will

resist

way

to

conquer

it

is

by secret and

indirect

attacks

method our Lord frequently adopted, when

other
had been tried in vain
every
The Pharisees, unconvinced by all our Lord's miracles,
demanded by what authority he had presumed to purge
the temple
This

Our Lord

oflered to satisfy their demand, if they

inform him from whence John had derived
his
authority to administer baptism
They, aware of the drift of his question, and that in

would

first

replying to it they must condemn themselves, declined

giving him any direct answer

Our Lord, seeing their

mode of dealing with them

And drew from them an

of

their

guilt,

perverseness,

changed

his

involuntary acknowledgment
less obvious but well-

by means of a

adjusted parable

I.

In opening the parable we shall

Compare the conduct of thj two sons

The

jirst of

whom John

them represented the

state

of those to

had preached
[His

THE TWO SONS.

(268.)

[His father ordered him to

"go and work

in

85

his vine-

yard"

command he peremptorily refused to comply with

But, on further consideration, "repented" of his iniscon

This

"and went"
Thus many of the

duct,

Baptist's hearers were of

an abandoned

character

They, by their
will of

lives,

God

had shewed an utter contempt

for the

But they were soon brought to a sense of their undone

condition
They thankfully embraced the mercy which that faithful
preacher announced to them
And submitted to his baptism in token of their unfeigned
contrition

The second represented the Pharisees

was addressing

whom

our Lord

[He promised a ready and unreserved obedience

to his

father's will

But never truly engaged in executing the work assigned

him
Thus the Pharisees professed much reverence and respect

God

for

They wished

to

be thought his dutiful and obedient chil-

dren

But they would not

really

devote themselves to his serviceinclination and redound to their

What might suit their own

own credit they would do

But they would not enter into the vineyard which he

required them to cultivate
They would not submit to the humiliating doctrines which

John had preached

Nor accept that salvation which was offered them by Christ

himself a J

Both of them are just emblems of many

living cha-

racters

[There are many who have lired in the violation of all

God's commands
The constant language of their hearts has been that of
b

rebellion against him

But, by the grace of

God, they have been convinced of

their sin

They have deeply bewailed

all

their former iniquities

They
a

John vii. 37, 38, 48. There may be a further reference in the
text to the rejection of the gospel by the hypocritical Jews, and the
reception of it among the idolatrous GentileSt
b

Ps. xii, 4.

THE TWO SONS.

186

(268.)

They have sought for mercy through the sacrifice of the

Lord Jesus
And have shewn the truth of their repentance by the renovation of their lives
Others there are,

who have been

sober and moral in their

conduct

They profess to respect all the commands of their heavenly

FatherBut they rest in " the form, while destitute of the power
of godliness"
of " repentance towards God, and
They neglect the duties
"
faith in the Lord Jesus
" Christ for all
They will not be prevailed on to look to
"

their righteousness and strength

In short, " they are whole, and see
"
sician

Hence, though amiable

"

of the cross of Christ

On

no need of a phy-

in themselves, they are

" enemies

a comparison of the two, the latter appears de-

cidedly the better character

[The former manifested indeed at

first

the greatest im-

piety

And might

justly

have been dismissed for

ver from his

father's house

But

his

subsequent repentance altogether altered his cha-

racter

And

obedience arising from it proved him to have atbecoming sense of his duty
On the other hand, the latter was " an hypocrite in heart"
His fair promises only added to the guilt of his disobedience
And his continued violation of them constituted him a most
his

tained a

worthless character

Our Lord referred it to the Pharisees themselves to decide

their comparative merits
They instantly gave their testimony in favour of the former
Nor could
case

prejudice itself withhold

its

assent in so clear a

Having determined

this point,

we

shall

proceed, in

imitation of our Lord, to

II.

Make some

observations resulting from that com-

parison
The Pharisees did not immediately
see for what end
"
our Lord put to them that
question
But, by their answer to that,
many important truths
are established
1.

It

THE TWO

(268.)
i

187

always the most specious character that is

go to heaven
[Far be it from us to plead for wickedness of any kind
is
certainly better to be moral and sober, than immoral
It is not

most likeh
It

SONS.

to

and profane
It is better to be a decent Pharisee than to be numbered
with " publicans and harlots"
But it is no less certain that moral persons are apt to pride
themselves in their virtue
They cannot endure to be told that they deserve the divine

displeasure
And, that they must be as much indebted to divine grace
as the very vilest of mankind-

They think they may place some dependence

their

at least

on

own works

Nor will
submit to the painful necessity of making
" Christ theirthey
all"
But more notorious sinners are more easily convinced of
sin

They

see at once that they can

own
And, when humbled

have no righteousness of

their

for their iniquities, gladly

embrace the

gospel-salvation
6
it was with the different hearers of John the
Baptist
thus it was in the apostolic, and all succeeding ages d
Let us then endeavour to bear in mind that caution of

Thus

And

Solomon

And

thankfully accept
the gospel
]
2.

The

mercy on the terms

characters of

men

will not

offered to us in

be determined by

their words, but by their actions

that " by our words
[In some sense indeed, it is true,
f "
we shall be condemned or justified
But God will not be deceived by any fair promises or transient intentions

We may

say, I go, Sir;

but he

will enquire,

Whether we

really go
IN or will

he regard our professions of love and service, if in

works we deny him
It is the penitent and obedient, not the hypocritical and
deceitful son, that he will accept
Let none then rest in confessions of faith or promises of
obedience
Let every one enquire, Am I NOW working for God in his
appointed way

Let
c

Luke

vii.

29, 30. and Matt. xxi. 32.

Rom.

Prov. xxx. 12.

ix.

30

32.
5

Matt.

xii.

37.

THE TWO

188

SONS.

(268.)
"
What
I doing as much as others? but
"

Let us not ask, Am

do I more than others ?
Am I mere humble, more meek, more dead to the world,
more exercised in spiritual things, &c. ?
This is the test by which God will judge us in the last day
Let us then try ourselves by this rule, that we may know
our true character
Nor let us think ourselves right because we once appeared
earnest in doing the Lord's will
Let us remember the plain declarations of
us 8

And

expect reward or punishment according to the

let us

own

verdict of his word and of our

The most

3.

accepted of

God concerning

if

daring rebel,

conscience

he truly repent, shall be

God

[This is a most delightful and encouraging truth to a

sincere penitent
Jt is ascertained beyond a doubt from the parable before
us
It has been exemplified in numberless, and authentic, instances

And
desire

be realized at

shall

it

this

hour

to those

who

truly

it

However open, heinous, or deliberate our offences have

k
been, they shall be forgiven
The vineyard is yet open, and the command of God is, Go
work

in

it

Let publicans and harlots hear the voice of our

common

FatherLet them be assured, that

more remembered

their past iniquities shall be

no

And
him

that every
thing they

do

for

God

shall be

accepted of

If only they believe in

Christ, and engage in his service,
they need not fear
While unbelieving Pharisees shall be cast out, they shall
find favour in

O
serve

God's sight

that these blessed

tidings

may be welcomed

as they de-

Let not any say,

TO-MORROW

command
His voice

to

every one

is,

I will regard

Go, work TO-DAY

my
in

Father's

my

vine-

yard

None of

us can

tell

what may be on the morrow

Let

Matt.

i John iii.
20, 21.
Manasseh, 2 Chron. xxxiii. 12, 13. Luke vii. 47.
Isai. i. 18.
Heb. viii. 12.

vii.

21.

Ezek.

xviii. 21, 22.

24.

THE TWO

SOXS.

Let none then presume to defer

189

this necessary

work

God himself most solemnly cautions us against delay

To every one of you therefore do we address the apostle's
01

exhortation

And we pray God

but do his will
m Heb.

that ye

may

not only say, Lord, Lord,

iii.

CCLXIX.
Luke xx.

13, 15.

THE WICKED HUSBANDMEN.

So they

15.
killed him.

What

i Cor. vi. a.

cast

him out of

the

therefore shall the lord

vineyard, and

of

the vineyard

do unto them ?

WHEN the mind

it can
easily discern
where
the
error, especially
grounds of
clear
are
and
But
where
strong.
judgment
persons are
under the influence of prejudice or worldly interest, they
are blind to the most obvious conclusions, and obstinately
tenacious of the most absurd opinions.
Hence our Lord
is

unbiassed,

between truth and

spake so much

aware of

in parables

their drift at

first,

because his adversaries, not

were easily brought to ac-

knowledge things, which, if more plainly delivered,

would have excited the most inveterate opposition.
In
this manner he gained their assent to the equity of God
in executing the heaviest judgments on themselves and
their whole nation
This was the scope of the parable before us; in opening
o which,*
I.

In

we

whom

shall

it is

shew

accomplished

was manifestly
spoken
[God had planted
It

fulfilled in those to

whom

it

was

his church among the Jews, and had

From it he expected a rewith peculiar care*.
venue of honour and glory: and when the people were forto pay it, he sent his prophets to remind them of iheir
to the performance of it. But
fetful
uty, and to stir them up
they
abused his messengers in every successive age, and beat them,
and sent them away empty. He, however, averse to punish

cultivated

it

them
*

Isai. v. i

4.

THE WICKED HUSBANDMEN.

(26Q.)

as they deserved, sent, last of all, his Son, in hopes that,

when they should see his exalted dignity, his clear credentials,
and his unbounded benevolence, they would reverence and
obey him. But they, wishing to retain undisturbed possession

them

of their

lusts,

determined to cast him out and

kill

And

him.

though, when warned that they would do so, they exclaimed,

God forbid that we should treat the Messiah thus b, they actually
fulfilled

to death

But

the parable within the space of three days, and put

God's only-begotten Son.]

also accomplished in us

it is
is

[It

we cannot

true that

crucify

him

as the

Jews

did,

because he is not within our reach ; but nevertheless we cast

him out with as much indignity as ever they did. He is here,
as he was among them, " the man whom the nation abhors :"
he is "despised and rejected of men." How is he treated by
the ungodly and profane ?
When he comes to them in the
ministry or the word, and demands their hearts for God, do
made thee a ruler
they not thrust him away, saying,
and a judge over us c ?
will not have this man to reign
over us d ? And how do the self-righteous moralists regard
him ? When he calls them to build on him as the only
foundation of their hopes, do they not make him a stone of
stumbling and a rock of offence ? Do they not persist in
going about to establish their own righteousness, instead, of

Who

We

f
thankfully submitting to his ?

are there not

many

Among

very followers too,

his

self-deceiving professors,

who acknowledge

him in words, bus in works deny him B If others crucify

him more openly, these, like Judas, betray him with a kiss.
?

Lastly, what shall be said of vile apostates, who having once

embraced his cause, decline from his ways, and go back unto
the world ? Are we not
expressly told, that they crucify him
afresh h and " tread him under foot ? "
all of these then
,

Jesus cast out of the

vineyard, as
the Jews of old.]

is

Let us then consider

By
much as

ever he was by

attentively

What portion such persons must expect

The Jews, as our Lord foretold, were visited

II.

with the

heaviest calamities

[They, when interrogated by our Lord, confessed what

such labourers must expect at the hands of their lord
And
behold, it happened to them according to their word. That
generation was not passed away, before their
was burnt
1

city

up,
er

Y
Rom. ix.
Heb

16 *

V1

'

3034.

6-

Acts

Rom.

vii.

27.

x. 3.

Luke xix.
Tit.

i.

14.

]6.

Matt.xxi. 4 i.

THE WICKED HUSBANDMEN.

(269.)

gl

up, their people were massacred without distinction, and their

whole polity, civil and religious, was dissolved. Nor can any
one reflect on their treatment of their Messiah, without ac-

knowledging the equity of those unparalleled judgments that

were inflicted on them.]

Most assuredly too the wrath of God must await those

who contemn him now
<(
What shall the
[Let our Lord's appeal be considered,
lord of the vineyard do unto them?" Would any rational
person imagine that heshould shew kindness to such obstinate
transgressors ? Bo we not see immediately that God must be
incensed against them? must he not be displeased with those
who withhold from him the tribute of their love ? Must he
not be indignant also that his messages of mercy are so continually slighted ? And above all, must not the contempt poured
upon his only dear Son, provoke hitri to anger ? What can
we expect, but that his wrath should wax hot against us, and
"burn even to the lowest hell k r " Let anyone impartially
consider the ingratitude and impiety of such conduct, and he
will confess that the everlasting
punishment of such offenders
ia no more than
to
their
desert .]
adequate
1

LEARN from this parable

That we are accountable to God

Let us then
1.

for all the

advan-

tages we enjoy[If God has made

us his vineyard, and bestowed culture

such a favour entails upon us an obligation
to love and serve him.
And if he have sent a succession of
faithful servants to remind us of our duty, and direct us in
the performance of it, this also calls for correspondent acknowledgements from us. Above all, if he have sent us his
only dear Son, not only to instruct us, but to die for us, we
should be incessantly rilled with admiration of his love, and
zeal in his service.
But these very mercies, if overlooked and

upon

us, doubtless

Think
despised, will bring upon us the heavier indignation.
then for how many things you are indebted to God ; and begin immediately to render to him his dues. That which, above
that he
all, he requires is, the tribute of a grateful heart.
and
that
we
ourreceive
it
from
devote
us;
may
may
daily

selves to
2.

him

in body, soul,

That we are

and

spirit

our treatment
peculiarly responsible for

of Jesus Christ

Our past abuse of

[Christ is the Father's greatest gift.
other mercies may be forgiven, provided we be duly

all his

sensible
k Deut. xxxii. 22.
1

Heb.

ii.

3.

and x. 28, 29.

THE WICKED HUSBANDMEN.

1Q2

(269.)

However long we have alienated

sensible of this mercy.
God's property, yea, however shamefully we have abused his
other messengers, if now we repent us of our sins, and turn
to him in the name of Jesus, he will pardon our past transno more. But, if we
gressions, and remember our iniquities
continue to slight the Saviour, all other changes will be to "no
may turn from profaneness to morality, or
purpose.
if we do not
even
profess a regard for Jesus himself, yet
may
and purposes for which
cordially receive him for all the ends
he was sent into the world, we shall only deceive ourselves to
" look on him whom we have
our eternal ruin. Let us then
God's indignation be turned
Then
shall
and
mourn."
pierced,
to love ; and we shall be made partakers of his eternal inhe-

We

ritance.]

CCLXX. THE REJECTED CORNER

Luke xx.

17, 18.

And

he beheld them,

and

STONE.

What

snid,

is this

The stone which the builders rejected,

the same is become the head of the corner? Whosoever shall
fall upon that stone, shall be broken ; but on whomsoever it
shall fall, it will grind him to powder.
tlien that is written,

MANY truths delivered by our Lord militated strongly

against

the carnal notions of his

hearers

They were

ready on many occasions to reply, This is an hard saying,

vrho can hear it ?
But he invariably appealed to their
own scriptures in confirmation of his word Nor could
any better method of silencing their objections be possibly
devised
He had just warned the priests and elders that
and that God would on
they would kill their Messiah
;

that account transfer his church to the Gentiles"

They,

not conceiving that either of those events could ever take

Our Lord, in reply, referred
place, cried, God forbid
them to their own scriptures And added a most awful
declaration of his own, in order that he
might impress
the

passage more deeply on their minds

We

shall con-

sider
I.

The passage

appealed to

The
*

Ver.

1316.

THE REJECTED CORNER STONE.

(2?0.)

10,3
b

The words

in their primary sense refer to David

But they most undoubtedly have a reference to Christ

also
[Christ is represented in scripture as the stone that
should both support and connect the church of God c And
the passage referred to in the text, particularly declared, that
lie should be rejected by the very persons whose
duty it was
to edify and build up the church
It announced however the
determination of God to frustrate their designs And to
establish him as the head of the corner in spite of all their
endeavours to destroy him In this view the passage is quoted
no less than six times in the New Testament And its full

accomplishment was triumphantly proclaimed before the very

who had rejected him d ]

builders

The
them

particular

is

manner

which our Lord appealed to

in

worthy of notice

[He "beheld"
and

tion

well

He

pity

the objectors with a mixture of indignareferred them to the words as to a

passage

known among them, and

generally considered even

themselves as applicable to the Messiah
His very
look, together with the pointed manner of his address,
intimated to them, that they were at that moment ignorantly
And that nothing but the most
fulfilling that prophecy
inveterate prejudice could induce them to persist one moment
longer in such glaring impiety ]

among

The importance of
appear, if we consider

this

will

appeal

more

strongly

The declaration founded upon it

The latter part of the text is understood by most as
intimating the more aggravated punishment that perseII.

cutors

would incur beyond

Perhaps we

may rather

that of

understand

common
it

believers

as importing

i.That
b

David's establishment on the throne of Israel had been opposed

Saul had laboured incessantly to kill bim after the
death of Saul, two tribes only acknowledged him as their king : it
was seven years before the other tribes became subject to him and
then all the surrounding nations sought his destruction. But God
made him triumphant over all in remembrance of which mercy he
penned the words before us. See Ps. cxviii. 10, 22.
to the uttermost

Isai. xxviii. 16.

Acts

They suppose also that

ii.

36. and iv. 11, 12.

there

is

an allusion to the manner in which

first upon a

persons were stoned to death, viz. by casting them down

large stone, and then throwing large stones upon them.

VOL.

III.

THE REJECTED CORNER STONE.

1Q4
1

That

their

own

all,

who stumble

(2?0.)

at Christ, greatly

endanger

souls

[Many are the grounds of offence which Christ affords

to proud and ungodly men To some the sublimity, to others
the simplicity, to some the strictness, and to others the grace
of his gospel, becomes a stumbling-block Hence some pro" deny the Lord who
bought them," while others,
fessedly

"

These
call him Lord, but will not do what he commands"
himself f And as he who falls
equally stumble at Christ
upon a great stone, will bruise and maim his body, so does he
who thus stumbles at Christ wound his own souls Solomon,
h
]
expressly speaking of Christ, attests this awful truth
2.

That they who provoke him

to cut

them

off in their

impenitence, will perish certainly and without a remedy

[Many have rejected him for a season, and found acceptance with him at last But they, who abide in unbelief must

The despised Jesus will fall upon them at

inevitably perish
the last day, and grind them to powder The weight of rocks
and mountains would not more effectually crush a potter's
vessel, than he will his obstinate and unbelieving enemies
]
'

Surely this

is

a declaration which deserves the deepest

attention

[They,

who oppose the truth of Christ, think that they

work At least they do not apprehend that
"

shall retard his

kick against the

they shall "endanger themselves But they
k
As well may persons hope to wound a rock by
pricks
casting themselves down upon it, as that they shall ever prevail against the church of Christ
The injury will ultimately
be sustained by themselves alone The voice of God therefore
in the text is like that of David, Kiss the Son, lest he be
l
angry, and ye perish from the way
]

"

ADVICES
i

Attend diligently to every word of

read or hear

God

which ye

[The knowledge, which the Jews had by means of the

incomparably

scriptures, rendered their guilt in rejecting Christ

more heinous than that of the Roman soldiers

enjoy the still clearer light of the

And we who

New Testament, must contract

How

tenfold guilt if we reject him

shall we be able to endure
that appeal which will be made to us in the
day of judgment,

a Were not such and such

things written respecting me ? were
not my invitations, promises, and expostulations set before
you
*

Pet.

ii.

8.

K What
pangs of conscience, 'and dread of death and judgment, do
such persons experience !
h
*
k
f
Prov. viii. 30, 36.
Ps. ii. 9.
Acts ix. 5.
Ps. ii. 12.

THE REJECTED CORNER STONE.

? were
you not forewarned of the evils which a rejection
of me would bring upon you?"
Give earnest heed
then to the word ye hear, Jest, instead of proving a savour of
life unto life, it become a savour of death unto death
]

you

Examine

2.

carefully

what regard ye are paying to

Christ

do not make him the head of the corner Many

him still If we be not with him, we are against

[All
reject

him

All that disobey him, as truly stumble at him, as if they

avowed enemies
Enquire then whether ve make
the foundation whereon ye build, and the corner-stone
that unites you in love to every part of God's spiritual temple
By this must ye know that ye are his true disciples ]
were

his

him

3.

Be thankful

if

you haye attained even the smallest

knowledge of Christ
[There is no hope whatever for those, who
!

land die ignorant of Christ*

in a Christian

But they who know him have

q
When the
nothing to fear To them is promised eternal life
whole assembly of the ungodly shall be banished from his
1

When the
presence, they shall stand with .great boldness
will be crying to the rocks and mountains to fall upon
them, the followers of the Lamb will be triumphing in their
God This promise is sure to all the seed s Let Jesus then be
more precious to all our souls Let us willingly consent to his
Let us, as lively stones, ever
being the head of the corner
seek to be built up upon him l And though we should be
despised and rejected like him, let us never be ashamed of
owning him as all our salvation and all our desire ]
wicked

" 2 Cor.
i
q
1

Pet.

ii.
ii.

16.
8.

Matt.

2 Thess.
2 Thess.

John

xvii. 3.
Rom. ix. 33.

i Pet.

CCLXXI. THE MARRIAGE

xii.

ii.

50.

i.

8.

i.

9, 10.

4, 5.

FEAST.

The kingdom of heaven is like unto a certain

2, 3.
a marriage JOT his son, and sent forth his
who
made
king,
that were bidden to the zeedding : and
to
call
them
servants
not
would
come.
they

Matt. xxii.

those

who

men

will

INSTRUCTION and reproof generally

irritate

be reformed
"
But ministers must
speak
"

whether

will not

plainly,

hear or forbear

They

THE MARRIAGE FEAST.

ig6

They must
if

present the

by any means they

same

truths in various shapes,

the souls of their hearers

may win

Nor

should they be intimidated even by the most

imminent dangers
Jesus had spoken a parable that greatly offended the
Pharisees
They even sought to take away his life on account of
it

But he

still

for their
persisted in his benevolent labours

good

And repeated the

before us

We

same

offensive truths in the parable

our attention to

shall confine

its

two leading

features
I.

The

glorious representation here given of the gospel

Some of

the parables

are

This

simple

is

rather

complex
i

It

compares the gospel

to the marriage of

.a

king's

son

[God
"

is

"

that

certain king,

who makes

a marriage for

his son

Christ, his only

Son

is

and the church

the bridegroom,

is

his bride

This similitude frequently occurs in the prophetic wria

tings

Nor
also

the use of

is

it

uncommon

in the

New

Testament

St. Paul intimates that there is

relation of a

man

The gospel

is

to his wife,

the

a strict analogy between the

and of Christ to his church

means of bringing us

into that relation to

Christ

commends to us his excellencies, and fills our hearts with

him
When we accept his offers, we give up ourselves entirely
to him
We engage to love, honour, and obey him with our whole
It

love to

hearts

On

We

hand he gives himself to us as our protector

have communion with him in all which he himself

the other
d

possesses

Through him we become children of his heavenly Father*

And
a

fsai. liv. 5.

Jer,

iii.

14.

"

Matt.

ix. 15.

John

xvii. 22.

Eph.
Gal.

v. 32.
iii.

26.

THE MARRIAGE FEAST.

(271.)

And *joint-heirs,
ritance

197

together with himself, of an eternal inhe-

,.

The

present
g
espousals

time

indeed

The consummation of

is

the

only

the nuptials

is

season

of our

reserved for a future

period

But the engagement made

2. It

never be dissolved*

shall

compares the gospel to a feast instituted in honour

'of that marriage

feast
[In this
"
are ready

" the oxen and

and

fallings,

all

other things

There is nothing wanting that can conduce to the welfare

of any gaest
Are we strong and of full age ? there is strong meat se I before us

Are we weak and only babes

in Christ

there

is

milk proper

1
for us

all

Are we hungering
m

after

pardon

there

is

an abundance for

Are we thirsting for peace F it flows down there as a river n

Are we panting for holiness ? the spirit of holiness is there
poured out

Whatever be our

suited to us

state, there are

provisions
"
exThere are " exceeding great and precious promises
p
to
want
tending
every
And the banquet, suited to the dignity of the king, will be
9

prolonged to all eternity

This feast is made on occasion of the church's union with
Christ

And we, who, collectively, are the bride, are individually,

the guests ]
Such representations might well engage our regard to
the gospel
But we shall see reason for nothing but grief, while we
consider
II.

The

reception which the gospel meets with in the

world

The invitations

of the gospel are sent equally to all

[Not a creature in the universe isexcepted as unworthy

The
f

h
k

Row.

viii. 17
Rev. xix. 7.

Heb.

m Matt.
c

e Jer.
'

v. 14.

31.
Isai, xli. 17, 18.

Rev.

vii.

ii.

Pet.

2.

ii.

n Isai. xlviii. 18.

xii.
q

Hos.

2 Cor. xi. 2.
19, 20.
2.

ii.

16, 17.

2 Pet.

i.

Comp. Esth.

03

4.
i.

3, 4'

THE MARRIAGE FEAST.

198
The more unworthy we feel ourselves to be, the more
we shall be accounted by the king
acceptable guests
We are even solicited to become the bride of the king's
son

Though rwe be

despise us

He

will

in the

most loathsome condition, he

adorn and beautify us that we

may be

fit

will

not

for his

presence

And
bride

rejoice over

us as

a bridegroom

over his beloved

But the generality

and indifference

treat these invitations with scorn

[The prophets and apostles were God's messengers to

mankind
They 'came

to declare the

goodness of

God

to our fallen

race

And

to urge

men

to accept his proffered mercies

But the world persecuted them even onto death"

This enmity indeed is at present kept within bounds by
laws, and the superintending providence of God
Nevertheless it exists as strongly as ever in the carnal heart
And, when permitted, will rage again with equal fury
Men's hatred of the gospel is not less evidently shewn by
their neglect of it
They "make light of it" as though it did not concern

human

them
The concerns of
for their

this life are constantly

urged as an excuse

conduct*

"
text, They will not come"
are
so
They
occupied with carnal things that they have no
taste for those that are spiritual
And so wedded to this world that they have no desire for

But the truth isdeclared in the

an union with Christ

In due time however they will meet with the recompence they deserve
"
"
[When the wedding is filled with guests the doors
will be shut

The
turn

persecutors of God's messengers will then suffer in their

Dreadful was the vengeance

But

far

more dreadful

will

inflicted on the Jewish nation

be their punishment in the last

day

The contemners

of God's mercy also will be excluded from

the banquet

They
r
1

Ezck. xvi.

5, 6, 8.

Jb.

Isai. Ixii. 5.

Vw.

5.

Ver. 6.
Ver. 7.

14.

THE MARRIAGE FEAST.

(271.)

They who would not feast now with him,

much as taste of his bounties

And they who would not become
as his enemies

199
shall

not then so

his bride, shall

be treated

INFER

How

1
inconceivably great is the honour and happiness of God's people
[It would be thought a great matter to be invited to a
royal banquet
And still more to be united to the son and heir of a monarch
But how contemptible are such honours when compared
with the Christian's
Let us not rest satisfied with
earthly comforts or distinc.

tions

Let our ambition soar to the

highest heavensLet us affect an union with the Lamb of God himself
And seek a participation of his blessedness and glory
2.

How

world

astonishing

the infatuation of the careless

is

(If

we

offered

them carnal enjoyments they would have

ears to hear

But they seem wholly insensible to spiritual objects, however great

If the things set before them were either trivial or uncertain, or, if they might be neglected with impunity, we might
account for their supineness

But there is no room for any surmises of this kincj

Let us then awake from our slumber, and cry mightily to

God-

Thus we may even yet

sidered

CCLXXII.
Matt.

xxii.

guests,

realize the figures

we have now con-

1113.

THE WEDDING GARMENT.

And when the king came in to see the

man which had not on a wedding

h% saw there a

and he saith unto him, Friend, how earnest thou

:
And he, was
in hither, not having a wedding-garment ?
Bind him
to
the
said
the
Then
servants.
king
speechless.
hand andfoot, and take him away, and cast him into outer

garment

darkness : there shall be weeping and gnashing of teeth.

THERE

has ever been a diversity of characters in the

church of God

This,

THE WEDDING GARMENT.

200

(272.)

much to be lamented, cannot be avoided

The very zeal which animates the ministers of the gospel,

This, though

has a tendency to produce this effect

Their charity prompts them to hope well of all who

appear in earnest
"
And to admit to their communion those who witness
a good confession "Thus it was that " the wedding (in the parable) was
"
furnished with guests
But he who searcheth the hearts will distinguish the
hypocrites from others

And

deal with

will

men

according to their real cha-

racters

This being intimated

I.

What we

in the text,

we

shall consider

are to understand by the wedding garment

The

wedding-feast
of the gospel

is

intended to represent the blessings

The garment

suited to the occasion must therefore ima

meetness
to partake of those blessings
port
In this view we may perhaps understand the weddinggarment as signifying the righteousness of Christ
[Our blessed Lord wrought out a righteousness by his

obedience unto dealh

Every believer has

this righteousness

and put upon him a

St. Paul abhorred the
other

Nor

will

God<-

thought of depending on

any other avail us

Hence we

are

both given to him,

for

any

our justification before

exhorted to " put on the Lord Jesus

Christ*"

And

described as being clothed with him as with a

gar-

ment'
The possession of this garment founds our

And

title to

heaven'

a source of
unspeakable joy to the believing soul
Every one that wears it may well exult with the church of
old s ]
is

<

But we must doubtless understand

it

our own inherent righteousness

also as signifying

[Moral
*

Rom.
Rom.
Gal.

iii.

22.

v. 18, 19.
in.

16,

27'.

e Isai. Ixi. 10.

phiJ.

iii.

p.

Rom.xiii. 14.
Rev. vii. 14, 15-

THE WEDDING GARMENT.

[Moral
a garment

qualities are often represented

201

under the figure of

11

The scripture speaks of them as even constituting the wedding-garment'

JSor can there be any doubt but that our rneetness for
k
heaven consists in them
On this account we are commanded to " put on the new

man "
And
1

are cautioned against sin as that which defiles our

garments'"

Without such

qualities

divine presence"
But, if we possess them,
to enjoy

We

it

we can never be admitted

we

to

the

be counted worthy

shall surely

should however be careful not to confound these

two ideas
[The righteousness of Christ
the sight of

is

necessary to justify us in

God

And an inward personal righteousness is necessary to make

us meet for glory
Neither of these can in anywise be dispensed with
Yet we should carefully distinguish their respective offices
must not separate them, as though either were sufficient of itself
Nor must we confound them, as though they were united
in procuring the divine favour
must guard equally against antinomianism on the one

We
We

hand, and self-righteousness on the other

While we

we must

trust in Christ alone for salvation,

after the divine image

seek

renewed

to be
It

is

in

this

way only

marriage-supper

The

that

we can gain admission

to the

obtaining of this \vedding-garment

is

of

infinite

importance

What punishment awaits

those that are destitute of it

in
mean
habited
apparel would not be sufperson
fered to continue at the wedding feast of an earthly

II.

monarch
and polluted souls sit down at
Lamb in heaven
at
in
the
[The king,
parable, was filled with indignation
intrusion of the unworthy guest
jj e

Much

less shall guilty

the marriage supper of the

the

h PB.
cxxxii. 9.
k

Col.

i.

'

Job xxix. 14.

'

12.

* Rev.
xvi. 15.

Rev.

iii.

4.

Rev. xix.

Eph.
Heb.

iv.

7, 8.

24.
xii. 14.

THE WEDDING GARMENT.

202

He ordered
outer darkness
all

him

to be

bound hand and

foot,

and cast into

This fitly represents the vengeance that will be inflicted on

such intruders--They may come in for a while and join themselves to the

Lord's people
But when the king himself shall see the guests, he will fix
his eyes on them
He will cast them out from the place they had so pre-

sumptuously occupied
They shall never dwell in the mansions of light and glory
above
But take their portion in the regions of darkness and
despair

And

there bewail for ever their irremediable delusions

Nor

will their

punishment

in

any respect exceed their

guilt

[The intruder, in the parable, could make no reply to

the king's address

He knew

that he

had rejected the

offer

of a wedding-

garment

And presumptuously supposed that his own was good enough

for the occasion

Thus he had poured contempt on the liberality and kindness

of the king
And was therefore compelled by his own conscience to acknowledge the justice of the sentence passed upon him
Who then amongst us shall expect to imitate him with impunity

To us has our Lord repeatedly

Us has he often counselled to
.

ness

offered a

wedding-garment

receive his robe of righteous-

We have

been invited to go to him for the influences of

his spirit

Shall
offers

we then expect admission

into

heaven

if

we

reject his

The room where the company was entertained being richly

illuminated, the person cast out of it is said to be cast into outer
How awfully applicable to those who shall be cast out
darkness.
of heaven
!

He might have

urged, That being brought suddenly out of the

highways he had neither time to borrow, nor money to purchase, a
wedding- garment. But this would have been to no purpose. Opulent
persons had large wardrobes for the accommodation of all their
guests. Lucullus at Rome was famed for having at least two hundred
changes of raiment, or as Horace, by a poetical licence, says, five
thousand. No doubt therefore a proper
garment would have been
lent him for the occasion, if he had chosen to
accept it.
T
Rev.iii. 18.
John vii. 37 39.

THE WEDDING GARMENT.

(272.)

Or

we accuse him of

shall

into hell

203

severity if he cast us

headlong

Surely if we rest in .any thing short of justification by his

blood and renovation by his spirit, we shall be self-condemned
for ever ]

IMPROVEMENT
1

For conviction
[As Christians we profess

to

have accepted the Saviour's

invitation
And to feast at his table here as
feast above

an earnest of thai richer

But have we indeed received Christ

ness

our

as

righteous-

Are we

also

We may

renewed by

easily

inward mail" ?
minister to us here

his spirit in our

deceive

those

who

come

in to see the guests/'

below

But " the king, who

will

can

never be deceived

However
selves,

he

specious a garb

will

we may have prepared

easily distinguish

it

for our-

from that which he has

given to his people

Nor would he fail to discover the hypocrite, even if there
were only one to be found in his whole church
Surely then it becomes us to guard against self-deception

We may

now obtain from him a meetness

to feast with his

chosen

But

if

we

ably severe
2.

persist in our delusion,

we

shall find

him

inexor-

For consolation
[Some perhaps are

troubled on account of their past pre-

sumption
Especially, that they have unworthily communicated at the
Lord's table
Well indeed may such guilt fill them with compunctionBut, however presumptuously we have acted in past times,
we have no reason to despond
wedding-garment is now offered to all who see their need

of

it

Though we were of the poorest or vilest of mankind, it

should not be withheld from us
Nor, however many guests may come, will there be any
deficiency of raiment for them all
Let all then accept the free invitation of the gospel
And thankfully put on the garment which the master of the
feast has
prepared for them
Thus

* a
Cor. v. 21.

Jer. xxiii. 6.

"a

Cor. iv. 16.

THE WEDDING GARMENT.

204

(272.)

Thus, though unworthy in themselves, they shall be

accounted worthy through Christ
And shall sit down for ever at the marriage feast in
heaven ]

CCLXXIII.

THE BUDDING FIG-TREE.

31. And he spake to them a parable; Behold

and all the trees when they now shoot forth,
ye see and know of your ownselves, that summer is now
nigh at hand. So likewise ye, zchen ye see those things
come to pass, know ye that the kingdom of God is nigh

Luke

xxi.

20,

the fig-tree,

at hand.

IT

was no small advantage to our Lord's stated followers, that they could ask him more particularly respecting any thing which they did not perfectly understand
Of this privilege they often availed themselves, and
obtained satisfactory information on many important
Our Lord told them that the time was coming
points
when that temple, which they so much admired, should
be utterly destroyed
This was so contrary to their
expectations, that they begged to know both the period
to which he referred, and the particular signs whereby
its approach
might be ascertained To this our Lord
full reply ; and illustrated his discourse by a
parable taken from the season of the year, and most
probabt)^ from the prospect then before their eyes
This parable, with the application of it, shews us

gave a very

I.

That we ought

to notice the signs

which

God

has

given us

There is scarcely any thing needful for us to know,

which is not discoverable
by certains signs even before it
actually exists, or

is

fully

accomplished

We may notice

this

In the works of nature

[Our Lord justly observes that the seasons which succeed
each other do not come upon us unawares, but manifest their
i.

The prophet describes the very

the air as instinctively
observing their appointed
And it is of the greatest importance to us in all our

approach by certain signs

birds of

times a

agricultural
Jer. viii. 7.

THE BUDDING FIG-TREE.

(2?3.)

205

and commercial concerns to do the same

Indeed, if we should neglect such precautions, we should
deprive ourselves in many instances of the comforts, if not
the necessaries, of life ]
agricultural

2.

Inthe works of Providence

[Those great dispensations referred to in the text were,

the destruction of Jerusalem, and the consequent enlargement
of the Redeemer's kingdom The time when they were to
take place was to be known by impostors arrogating to themselves the Messiah's office; by bitter persecutions raised against
the church, and lamentable apostasies occasioned by them ;
by destructive wars on earth, and tremendous signs in heaven ;
and particularly by the Roman standard being planted upon
holy ground, when their armies should enclose and besiege
Jerusalem It was, of infinite moment to the church to notice
these signs; for, on their observation of them, under God,
depended all their safety And their attention to them enabled
them lo embrace the interval, when the siege was raised, to
effect their escape ; whereby they were preserved, while the
whole nation besides were left to suffer the greatest extremities

The signs of other times are not so clearly marked ; and

but it is wise
therefore cannot be so confidently interpreted
to notice them with care; and our Lord warns us that our
observations on the weather will turn to our condemnation,
:

we do not endeavour to improve with equal diligence our

b
observations on the works of Providence
J
if

In the works of grace

[The conversion of the soul is preceded by many symptoms from which we may forma reasonable judgment When
we behold an humiliation for sin, a teachableness of mind, a
love to ordinances, a diligence in duties, a renunciation of
the world, and other similar .marks, we may augur well re3.

specting the event

And

it

is

desirable to

attend to these

symptoms, because we may often derive from them a comfortable hope, when other circumstances might be ready to
overwhelm us with despair Our Lord himself formed his
judgment upon these grounds ; and we shall turn our observations to

good account,

Though we

God
II.

if

we

follow his

are liable to mistake

example

when we have not

our guide, yet we are .sure

That whatever God has signified to us
shall in due time be accomplished
for

in his

word

The
b
c

Matt. xvi. 2, 3.
Markxii. 34.-

THE BUDDING FIG-TREE.

206

destruction of the unbelieving Jews, and the redemption of the church from the midst of them, were
emblematical of the judgments that would be executed,

The

and the salvation that would be vouchsafed, in the last

day Indeed, the two periods are 'so interwoven in our
Lord's discourse, that it is not easy to separate them
We may well therefore fix our attention on those events
wherein we are all concerned ;

The

of God's enemies
unnumbered
passages of scripture
[This
and the judgments, which are now executed in the world, are
so many presages of a future retribution
Whatever people
may imagine, this awful event shall come to pass The Jews
1.

final destruction

is

foretold in

supposed that, because they professed the true religion, they

should never experience the threatened calamities
But, when
" wrath
they had filled up the measure of their iniquities,
came upon them to the uttermost" Thus it shall be with all
the ungodly
In vain are all their hopes founded on their external relation to Christ ; the word of God will be fulfilled in
its season ; and sooner shall heaven and earth
pass away, than
one jot or tittle of it fail d ]

The eternal salvation of God's elect

[This is asserted with the same frequency and clearness
and too often is it questioned by peras the opposite truth
sons through the prevalence of unbelief There may be indeed great, and, humanly speaking, insurmountable obstacles
in the way
As the Christians were inclosed by the besieging
army, yet escaped at last through the most unaccountable and
impolitic conduct of the Roman general in intermitting the
siege, so shall some way be found for the salvation of God's
people they may be hemmed in on every side ; yet shall not
God's purposes of love be defeated, or the " smallest grain of
e "
pure wheat ever fall to the ground
]
2.

This subject may be further IMPROVED

i
In a way of conviction
[It becomes us all to enquire what is to be expected from
.

the signs that manifest themselves in us ?

Is the fig-tree
budding, and are the trees putting forth their leaves ? or, are
they stripped of their foliage, and assuming daily a more dead
and barren appearance? Are our graces, though small, growing in beauty and fruitfulness ; or are we mere cumberers of
the ground, that bring forth no fruit to God ?
From these
things we may know the present and augur the future state,

of
d

Ver. 32, 33.

Amos

ix. 9.

THE BUDDING FIG-TREE.

of our souls
conscience do

O let our minds

its office

20J

be open to conviction

and

let

In a way of consolation

2.

"
are " not to despise the day of small things
Let
" some
us be thankful if there be
found
in our
good thing
"
hearts
Summer conies not all at once ; but, if the symptoms of it appear, we may wait with joyful expectation and
if the good work be begun in our hearts, we may be confident that God will carry it on and perfect it to the day of
Christ f ]

[We

Phil.

And

6.

THE TEN VIRGINS.

CCLXXIV.
Matt. xxv. 10.

i.

they that were ready went in with

the marriage,

and

the door

was

him

to

shut.

T O WA R D S

the close of his ministry our Lord

the vengeance which should in a little
time be inflicted on the Jewish nation, and upon the
insisted

much upon

general judgment which was to be typified by that event

He the rather dwelt on these subjects that he might keep

minds of his disciples an expectation of his

advent, and stimulate them to such incessant
vigilance as might enable them to behold his face with
joy In the passage before us he compares his final appearance to the sudden return of a bridegroom and the
state of mankind to that of virgins who had been apHe mentions
pointed to pay him the customary honours
two different descriptions of persons who bad undertaken
that office, and from whose character and end they might
derive the most important instruction
We shall be pro-

up

in the

future

fitably
I.

employed while we

Compare

their character

There was much wherein the wise and

foolish virgins
each
to
resemble
other
appeared
[Both of them professed to be waiting the arrival of the
heavenly bridegroom Both, while the bridegroom tarried,

became unwatchful, and were overpowered with

sleep

Both

were alarmed at the sudden tidings of his approach

And

instantly

THE TEN VIRGINS.

2O8
instantly
hi

began

This

fitly

to put themselves in a state of readiness to meet

describes the state of the visible church, in

which, the professed intentions of all are exactly similar All

believe that Christ will come again to judge the world ; and
All too are apt to be off
arrival
profess to be waiting for his
As for hypocrites,
their guard, and to yield to slothfulness
in the deepest sleep; and even the best of
immersed
are
they

men are sometimes remiss; yea, their utmost vigilance may

be almost called a slumber, when compared with that activity
and vigour of mind which they ought ever to preserve The
prospect of death and judgment is awful to persons of every

Much as the bridegroom's arrival is desired, it is

Nor can the holiest of men look fora solemn event to all
ward to it but 4< with fear and trembling" Often is his approach announced, when we, alas are but little prepared for
But all agree in preparing for him when he
his reception
Even hypocrites " iii their afflicappears to be near at hand
And all, except the most
tion will cry, Arise and save us"
obdurate reprobates, will feel a desire to meet him with ac-

description

ceptance

But notwithstanding this resemblance between the wise

and foolish virgins, they widely differed from each other
[The wise virgins had taken the precaution to secure oil
bridegroom should tarry, they
might have wherewith to replenish their lamps, and not be
But the foolish virgins were
destitute of it in the hour of need
contented with just so much as would enable them to make a
fair show for the present; nor were they at all aware of the
danger to which their improvidence exposed them Hence
when the cry was made at midnight the wise virgins had only
to trim their lamps, which, though burning dimly, were yet
But the foolish ones found their lamps extinguished;
lighted
nor even knew how, or where, they should obtain a supply of
oil
Instantly they requested the other virgins to impart to
them of theirs ; but were advised to go and procure it where
alone it was to be obtained The bridegroom however coming
during their absence, the wisdom of the provident, and the
folly of the improvident, were made apparent
Now such is the difference that still exists between many
Many have really the grace of God in
professors of religion
These have seen the danger of an unconverted
their hearts
state, and have received that unction of the Holy One, which
in their vessels, that in case the

they stood in need of They know how strict the scrutiny will
be in the last day, and have therefore prayed, that the Holy
Ghost might be shed forth abundantly upon them through
Christ Jesus But others there are (would to God they were
few
who have taken up a profession lightly, and who are
satisfied with having a form of godliness while they are
.')

destitute

THE TEN VIRGINS.

(274.)

209

of its power In an hour of alarm, they fly to

Even they who scoffed
the creature rather than to God
at religion in a time of health, will send for a minister,
But
or some godly neighbour, in a prospect of death
there t'hey stop, and find to their cost the inefh'cacy of
Had they applied to Christ in due time, they
these means
destitute

"
might have
bought oil of him without money and without
the bridegroom's arrival finds them unproBut
price"

And

vided

their folly
.

they are

left to

bewail the bitter consequences of

There being no

further

room

for comparison

we

shall

now
II.

Contrast their end

The wise virgins, who were ready, were admitted with

the bridegroom into the marriage feast
[[t was customary for the virgins, who came forth to attend the bridegroom, to participate the pleasures of the nuptial feast
This gives a just idea of their happiness who shall
be found ready at the coming of their Lord They shall enter
into the chamber where all the guests are assembled
They
shall hear the bridegroom's voice, and enjoy the testimonies
of his r.egard The feast provided by God himself shall refresh
their souls; while all the harmony of heaven shall fill them
with exquisite delight Then all painful vvatchiogs and anxious

No longer have they any corrupexpectations for ever cease

tions to contend with,, or any -drowsiness to regret
Their
fears are dissipated, their hopes arc realized, and their most en]
larged desires are swallowed up in actual fruition
The
were

foolish virgins,

for ever

who

neglected their preparation,

excluded

[No sooner was the bridegroom with his retinue entered

into the house, than the door was shutThe door, which shut
in the one, precluded all hope of admittance to the other In vain did the foolish virgins come and cry for admission;
knowledge of them was disclaimed by the bridegroom, and
u outer darkness" Thus will it be to those
they were left in
hence before the)' are prepared to meet
be
called
who shall
their God
The door of heaven will be shut against them
The supplications, which a little before would have prevailed,
will now be disregarded
The)' honoured not tiie Lord ia
their life; nor will he now honour or Acknowledge them
They are cut off from all hope of joining that blest soeielv,
all

or of tasting

the heavenly banquet

Nor

will

they merely

suffer a privation of happiness

'ihey v.iil be consigned over
to the punishment due to their oflences, a punishment exqui]
site, irremediable, eternal

VOL.

III.

The

THE TEN VIRGINS.

210

The IMPROVEMENT suggested by our Lord

(2?4.)
will pro-

perly close the subject

[The grand scope of the parable is, to shew us the need
of watchfulness And the chief argument to enforce that
duty is, the uncertainty of the time when our Lord shall
come And is there any one, to whom we have not occasion
Ye who, like the foolish virgins,
to direct our exhortation ?
have never yet obtained " the oil of joy and gladness," watch
You may make a specious profession
against self-deception
of religion, and take occasion from the infirmities of true
But
Christians to think yourselves in as good a state as they
it will soon
appear who they are that have the grace of God
in their hearts j and who have only " a name to live while
"
they really are dead
Perhaps ye think that ye shall have
time enough to provide oil when the bridegroom's approach
shall be announced
But ye know not whether ye shall have
any warning, or whether ye shall be able to obtain it then, if
ye neglect the present opportunity Be assured that if the
bridegroom come, he will not stay for you, but will enter with
those who are ready, and leave the rest behind him
O think,
what will ye do if the door should be shut against you?

how will ye bewail your folly

Be persuaded now to improve
" has the residue of the
your time Apply lor oil to him who
"
will
the
and
spirit,"
give
Holy Spirit unto them that ask
him " Go not to the creature, no, not even to the ordinances,
!

as though they of themselves could impart this blessing

Ministers and ordinances are, as it were, the pipes through
which it shall be conveyed ; but Christ, in his person and
offices, is the one source of grace ; and out of his fulness must
ye all receive*
As for you, who, like the wise virgins, are endued with
You see from your own
grace, still continue to "watch"
experience what need you have of this exhortation Too
often have you slumbered and slept already, and thereby ex" let
posed yourselves to many alarms Henceforth
your
be
loins
and
trimmed,
lamps
your
girt,
yourselves in actual
readiness to attend your Lord"
Then, at whatever hour he
shall come, ye shall have no cause to fear
Ye shall behold

him

xvith

joy, and participate his glory for evermore

say then to you, we say unto all, WATCH."]

'What we

7cch.

iv.

12

14.

an

CCLXXV. THE

TALENTS.

Malt. xxv. 22, 23. He also that had received two talents
came, and said, Lord thou de/iveredst unto me two talents :
behold, 1 have gained two other talents beside them. Plis
Lord said unto him, Well done, good and faithful servant:
thou hast been faithful over a few things, I zvill make thec
ruler over

many

things

enter thou into the

joy of thy

Lord.

THE

of the day of judgment were a

of
our
Lord's discourse
frequent subject
This was a topic well calculated to fix the attention of
solemnities

his hearers

The
the

nearer he drew towards the close of his ministry,

more he

Nor
The

insisted on it
can we too often dwell upon

it

in

our minds

parable before us leads us to the contemplation of

this awful subject
It very nearly resembles the parable of The Pounds*

Yet

some important

are there

between them

points

of difference

These points will furnish occasion for two important

observations

God

I.

bestows

gifts

on every man according to

his

own

sovereign will

God

is

the source and author of every

blessing

we

enjoy
[To him we owe

it that we were brought into the world

of Christian rather than of heathen parents
From him we have received all our bodily and intellectual

powers

We

possess nothing good,

which we have not derived from

He

]
*

Luke

xix. 12

26.

a rich

In both the parables

man

going

to a distant country committed a sum of money to his servants to

improve for him, and on his return dealt with them according to the

use they had

made of

it,

the
rewarding the faithful and punishing

negligent.
b
In that of the pounds all the servants

mitted to them

but they

made a

different

had an equal sum corm

improvement of them, and

were therefore differently rewarded. In the parable befure us, the

sums committed to the servants were different hut their improvement of them was equal (each having doubled his deposit) and
therefore their re-ward was equal also.
;

James

i.

17.

P 2

THE TALENTS.

212

He dispenses

gifts to various persons

of
the
world
are left by him in gross
[The greater part
darkness
To the Jews he vouchsafed the light of his revealed will
The light that just dawned on them, has visited us in its
meridian splendour
But some in this Christian land are scarcely more instructed
in the knowledge of Christ, than if they had no concern with

extremely various

him
Others again have had their eyes opened to behold his
glory
Great was the diversity of gifts bestowed on the Christians
d
of old

And
this

there

Hence we

God

the same distinction

is

made

in the

church at

day
f

are called

"

" stewards of the manifold

grace of

These he bestows according

to

his

own

sovereign

will

[The

man

rich

to his several ability

in
g

"

the parable gave to " each according

Thus while he acted sovereignly, he acted also zvisely

And in this point of view only can that circumstance be
applied
It

is

not true that

most able men

God

bestows the richest talents on the

"Besides, the very abilities

we

possess are derived from

him

alone

And if man's ability were the measure of God's

would have room to boast

gifts,

man

God acts in all things according to his sovereign will k

Nevertheless his will is guided by consummate wisdom
And every person, whatever his lot be, must confess with
the apostle m
These considerations are indeed humiliating to our proud
'

hearts

But they are inexpressibly comforting to those whose talents

are small, and whose afflictions are many
Let such persons weigh them well, and make use of them
for the suppressing of envy and discontent D
]

We

d
f

h
k

Cor.

Pet. iv. 10.

Cor.

xii.

12.

26, 27.
Dan.iv. 35.
i.

Eph.

iv. 7.

Ver. 15.
i

Con

'

Eph.

i.

iv. 7.

11.

"The

counsel of his will."

n
This is a little digression from the subject; or rather an application of it
but it is peculiarly proper in this place, in order to shew
that the sovereignty of God is nut a speculative point
but a

Eph.

i.

8.

merely,

practical,

THE TALENTS.

(27-5.)

We

213

well be satisfied with

may

his

conduct in

this

respect; for

He will

reward every man, not so much according to

the talents he possesses, as according to his
fidelity

II.

improving them
man, endued with great
approved on that account
in

gifts,

will

not be the more

[Ttie mere possession of great talents does not alter our

moral character
Judas was not at all inferior in knowledge to the other

apostles

Nor was he less endued with a power of working miracles

than they
All his opportunities of spiritual improvement were the same
as theirs

But

his hearl

Nor was

was not changed by means of these

his person the

privileges

more accepted of God on account

of them

On

the contrary, the greater his privileges, the

greater was

his guilt in
neglecting to

And he now

improve them

surpasses others in nothing but

shame and

misery

To this purpose are those warnings which our Lord gave to

the cities of Judea?
Nor are those warnings inapplicable to those who hear his
gospel

now

Nor

a person of the smallest talents be on that

account overlooked
will

["" God looks not at the outward appearance, but at the

heart q

He

them

that are of a broken and contrite spirit

Few perhaps have been more destitute of gifts than Lazarus
Yet how far better is his state now than the rich man's 8
The widow that possessed but two mites was destitute enough
But the use she made of them was more acceptable to God
notices

than

all

the rich offerings of the opulent*

Thus, if we only improve what we have, we cannot

a reward

fail

of

On
We

are all placed, like the

practical, and most comforting doctrine.
and were
:
different members of the
body, each in the fittest place
our situations altered otherwise than God has ordained, the change

would be to the detriment both of the individual member, and of the

whole body. See i Cor. xii. 11,12, 18.
q 1 Sam. xvi.
P Matt. xi.
Acts i. -25.
7.
2124.
r
*
Isai. Ixvi. 2.
Mark xii. 43, 44.
Luke xvi. 23, 24.

P 3

THE TALENTS,

214

(275.)

the contrary, if we bury our talent, though

" one/' we shall be
punished for it ]

On

it

be but

The scriptures speak strongly upon each of these

points

[They plainly declare that there are degrees of reward

and punishment"
Our Lord assures us, that the punishment of men will be
which they have sinned *
proportioned to the light against

And St. Paul affirms, that our services shall be accepted in

proportion as they corresponded with our ability to perform

them

INFER
1

What

little

great talents
[It is

our

reason

is

there to envy those

who have

evident that an increase of talent only increases

responsibility^

To many,

advantages thev have abused are now their

the

greatest torment
And what reason have

we to think, that our diligence in

be excited in proportion as our opportunities were enlarged?
We all have too much reason to lament our pat unprofit-

God would

serving

ableness
Let us therefore rather improve what
what we have not ]

we have, than covet

2. How earnest should

every one be in trading with
the talent committed to him
[The time is shortly coming when we must give up our
account to God
And how awful will it be. to be cast out as "wicked and
!

slothful servants !"

How

will

such characters weep and wail for the oppor-

tunitics they have lost!

On the contrary, how delightful

plaudit

to

hear

the Saviour's

\V hat a recompr nee, to " enter into the

joy of our Lord

O let every

!''

soul exeri itself to the

utmost in his service

Let none be discouraged because he can do but little

for

God-

Many who condemn themselves as vile and faithless, shall

hear him say, Well done, good and faithful servants
And many, who are ready to tremble with apprehensions of
his wrath, shall be made partakers of his
]
felicity and glory
3.
v
*
y

Cor, xv. 41, 42.

Luke xii. 47, 48.
2 Cor. viii. 12.
i

2 Pet.

ii.

21.

How

THE TALENTS.

(275.)

How

3.

little

should we regard the attempts of the

our zeal

to repress

ungodly

[Men

never

215

condemn

their

own

stewards for being too

faithful or diligent

Yet

if

any of the Lord's stewards labour to improve

talent, the world cry out against

But"
ment"
if

it is

them

as

their

over-righteous

a very small matter to be judged of man's judg*

Let the world exclaim against us as hypocrites or enthusiasts,

the Judge of all do but account us good and faithful
His plaudit will abundantly compensate for the obloquy we

endured
Let us then, every one for himself, " stir up the gift of God
that is in us"
And let us exhort one another in the words of inspira-

tion*]
2

Cor. xv. 58.

P4

CCLXXVI.

THE ANALOGY BETWEEN BODILY

SPIRITUAL CURES.

Luke

vi.

for

And the whole multitude sought to touch him

19.
there went virtue out of him, and healed them all.

IN

perusing the histories of ancient heroes, we may

be led to admire their skill and valour
but we
shall much oftener be shocked at the means
they used to
exalt and aggrandize themselves and, when we see them
raising trophies to themselves on the ruins of slaughtered
nations, we shall be induced to consider them as the
But how different
plagues and scourges of mankind.
will be our sensations, when we read the
history of Jesus
There we shall meet with nothing which will not be deIf we trace him in his
lightful to a benevolent mind.
circuits through the country, and view in
every place the
that
surround
we
shall
behold
at one time
objects
him,
the eyes he has just now
him with
on
opened, gazing
wonder and amazement; and at another dine the ears he
has unstopped,
drinking in his words with insatiable
and
attention.
Here we shall behold the hands
eagerness
he has restored to use, stretched forth to proclaim his

often

and the feet he has strengthened, leaping and

round
him with inexpressible delight there we
dancing
shall hear the
tongues he has loosed, shouting with incessant acclamations and see those whom lie has dispospraises

sessed of devils,

sitting with

composure at the feet of their

Sometimes we shall see the very dead startinto life and
vigour at his command, and either

benefactor.

ing forth

rapturously saluting their disconsolate relations, or rending

the air with their acclamations and hosannas.
Such

accounts as these, if considered

only in a temporal view,
cannot but excite in us a
sympathetic joy, and afford the
most pleasing sensations but, no doubt,
they were intended also to
some
in which
instruction;
convey
.spiritual
view they acquire an
an
and
almost
infinite,
additional,
:

importance.

BODILY AND SPIRITUAL CURES?

(2?6.)

21 7

Perhaps it may be too much to say that

the miracles, wrought by our Lord, were types of the
spiritual blessings he conveys; but we may affirm without
hesitation, that there is a very strong analogy between
them and therefore, when we see what he did to the
importance.

we

bodies of men,

have, at least, a very just occasion of

considering what he will do for our souls.

In this view we propose to consider the account given
We are informed that a
us in the chapter beiore us.
him
came
to
of Judea and Jerusalem,
out
multitude
great
and from the sea coast of Tyre and Sidon, to hear him,
and to be healed of their diseases and then it is said, in
"
The whole multitude sought to
the words of the text,
touch him: for there went virtue out of -him, and healed
*
them all."
,,
:

To
I.

we

illustrate this subject

shall

Trace the analogy

o between the miracles wrought by
on
bodies of men, and those which he
Lord
the
our
on
men's
souls
works
yet
*/

For the more distinct elucidation of

observe

this point,

we may

There is a resemblance between the disorders of the

body, and the disorders of the soul
i

[Many were brought to our Lord, who were blind, deaf,

And such are men at this
leprous, and possessed with devils.
Like the Laodiceans, however they
time, in a spiritual view.
"
may think themselves rich and increased with goods, they
are wretched and miserable, and poor, and blind; and therefore need to take counsel of our Lord, and to anoint their eyes
with his eye-salve, that they may see a ." "Their eyes must
be opened, before they will turn from the power of Satan unto

God

The

natural

man

too

is

represented as spiritually deaf; as

and not hearing ; as being unable to hear the

having
d
voice of the good shepherd
yea, as like the deaf adder that
e
ears,

stoppeth her ear

The leprosy also of sin lies deep in our hearts; as the prophet intimates, when, in allusion to the convicted leper, he
" Woe is
savs of himself, and of all aiound him,
me, I am a
man of unclean lips, and dwell in the midst of a people of
unclean lipsV

Though
Rev. iii. 17, 18.
Matt, x in. 15.
Ps.

b
d
'

Iviii.

4.

Acts xxvi. 18.

John viii^y.
Isai. vi. 5.

THE ANALOGY BETWEEN

21 8

(276.)

Though daemoniacal possessions were not properly disorders,

yet are they always enumerated with ihem, when the miracles
of our Lord are recited. And, however humiliating the truth
may be, it is certain that we are all, while in an unconverted
g
state, possessed by Satan. The unbelieving world are blinded ,
1
and
led
at
whathim
his
will
And,
governed ,
captive by
ever evil they are excited to commit, it is through the instik
gation of that wicked fiend .]
11

There is a resemblance between the cures wrought

by our Lord upon the bodies of men, and the cures which
he will work upon their souls
2.

the blessings

[Wherever

of salvation are mentioned in the

prophets, they are set forth in

some highly

figurative expres-

and by none more commonly than by those relating to

Isaiah say?, " In that day shall the denf hear
botiiiy cures.
the words of the book, and the eyes of the'blind see out of
And again, " Then the eyes
obscurity and out of darkness ."
of the blind shall be opened, and the ears of the deaf shall be
unstopped then shall the lame man leap as an hart, and the
tongue of the dumb sing ":" which figures are afterwards exn
plained as relating to the spiritual salvation of the church
The application which the inspired apostles make of these prosions;

phecies further evinces the truth of our position. St. Matthew

quotes a passage, which beyond all doubt relates to spiritual
benefits that were to be obtained through the death or Christ,
and explains it, in a way of accommodation, as referring to

the bodily cures which our Lord had wrought

Further, our
Lord himself, having healed a blind man, takes occasion to
trace this very analogy between the spiritual blindness of the
Pharisees, auci the bodily blindness which he had just healed:
" For
judgment I am come into this world, that they who see
not might see, and that they who see might be made blind?."
And both the answer which the Pharisees made to him, and
the reply which our Lord gave them, manifest thai this analogy
.

was intended

to

be pointed out

9.]

a resemblance between the manner in

which the diseased persons applied to our Lord for
healing, and the manner in which we should apply to
3.

There

is

him

forspiritual healing
[Of all the multitudes that came to our Lord, there was
not one who was not sensible, of his disease. Moreover, they
all
*

h
k
10

*
p

2 Cor. iv. 4.

Eph. ii. 2.
John xiii. 27. Acts
Isai. xxxv. 5, 6.

Compare
John

Isai.

ix. 39.

liii.

'

v. in.

4, with

2 Tim. ii. 26.

Isai. xxix. 18.
Ib. 10.

Matthew
q

viii.

Ib. 40,

16, 17.

41.

&

xxxii. 3.

BODILY AND SPIRITUAL CURES.

(276.)

21 9

came to him with deep humility, prostrating themselves

r
before him in the most abject manner , and acknowledging
5
And such was
the niter insufficiency of all other means .
1
their earnestness, that they came from afar , and could not be
prevailed upon to hold their peace", nor would take a denial
even from our Lord himself*. It is worthy of notice also,
that they all came in faith : some few indeed doubted his
all

power, and some his willingness, to help them but none

doubted both his power and his willingness; and the greater
part entertained no doubt at all.
Thus then should we go to him, "weary and heavy-laden"
with our sins, and so sensible of our spiritual wants, that,
if he should ask ns, What wilt thou that I shall do unto
thee? we may answer him immediately, " Lord, that this
must
disorder may be healed, and that sin forgiven 7 ."
also, with all lowliness of mind, confess our inability to obtain
relief from any other quarter, and our dependence on him
alone*.
Moreover, in proof of our earnestness, we must not
:

We

determining to take the kingdom

and not to let the Saviour go,
c
he
us
bless
except
Lastly, we musl be sure to exercisefaith
on Christ, believing him both able and willing to save us :
for \ve are expressly told that, he who wavereth and is of
a doubtful mind, must not expect to receive any thing of
the Lord d .]

merely seek, but

of fieaven bv

strive

*,

violence

4. There is a resemblance between the manner in

which our Lord cured their disorders and the manner in
which he will cure ours
[He sometimes healed the people secretly, as when he

took the deaf man aside from the multitude, and put his fingers
into his ears, and said, Ephphatha, be opened, and then
e
So he has now many " hidden
charged him to tell no man
ones f," in whose hearts he carries on a secret wotk, and heals
them without attracting the notice of the world. At other
times he performed the cures openly, and in the sight of all;
as when he bade the man with the withered hand to stand
forth s.
So he often converts the souls of profligate sinners,
or bitter persecutors, in such a striking manner, as to fill all
around them with wonder and amazement.
Sometimes he wrought his cures instantaneously; as in the
man at the pool of Bethesda
and so he effects a sudden
.

11

change
the

in

first

many, causing them

the hearts of

converts,

and the

What

jailor,

to cry out like

do to be

shall 1

saved
*

Luke

*
c
f

Mark

Matt, xx. 30, 31.

Hos. xiv. i
3.
Gen. xxxii. 26.

Matt. xv. 22

Luke
Jam.

Ps. Ixxxiii. 3.

viii.

28, 41.

v. 26.

xiii.
i.

Matt.

33.
28.

24.

6, 7.
in. 3, 5.

Mark

viii. 3.

y Matt. xx. 33.

b
Matt. xi. 12.
e

Mark

vii.

John

v. 8.

34, 36.

THE ANALOGY BETWEEN

220

(2?6.)

saved'? At other times he performed his ewes gradually, as

man, who at first saw men, as trees, walking
and so he often carries on his work in a gradual manner in
our souls, leading us from progressive conviction to thorough
conversion.
Sometimes he used means in curing them ;'as when he put
so he now converts
clay and spittle on the blind man's eyes
many by the preaching of his gospel. At other times he used
wo means, as in the case of the ten lepers, who were cleansed
m and so he often
as they were going in the way
imparts the
himself
the
of
teachings of his spirit, without
by
knowledge
using any particular means or instrument to convey it.
But however varied his manner was with respect to these
whomsothings, in one respect it was uniformly the same
ever he cured, he cured perfectly: and thus he always carries
on the work he has begun in the souls of men", and perfects
that which concerneth them .]
15

in the blind

Since then, tvithout any forced interpretations or conceits, we may draw such instruction from the miracles in
general, let us endeavour to
II.

particular miracle recorded in the text

the concerns of our souls, we desire either direc-

Improve the
If, in

tion or encouragement,

we cannot

them any where

find

more

suitably afforded than in the passage before us ;

where the conduct of the multitude suggests the former,
and the conduct of Jesus the latter. Let us then im-

prove
1.

it

For direction

[We should not dare to exhort you in general to follow

the muhi.ude; since that would be to lead you in the broad
But in the present instance we say,
road to destruction P.
Follow that multitude.
Follow them in the conviction which they had of their own
need of C/trist. Every one felt within himself that he laboured under a disorder which needed healing; and, if each
of them had been asked, What is your disorder? and what is
yours? they could all have specified the principal symptoms
of the disorders under which they laboured. Now thus must

we go to Jesus, feeling and lamenting the ravages which sin

has made upon our souls. It is not sufficient for us to confess
in general that we are sinners
we must open our case to
;

him, and

tell

him,

" Thus and thus have

doneV And,

if

the
1
1

"
p

Acts
John

ii.

37,

&

ix. 6.

Phil.

Matt.

i.

xvi. 30,

6.

vii.

**

13.

Mark

m Luke

viii.

24.

xvii. 14.

Ps. cxxxviii.
Josh. vii. 20.

8.

BODILY AND SPIRITUAL CURES.

God have

the Spirit of

truly convinced us of sin,

221

we

shall find

difficulty in this, than a poor man does in opening

More particularly, we should
his complaints to a physician.

no more

get our hearts impressed with the evil of our besetting sin;
and, carrying it to Jesus, we should confess it, lament it,
aggravate it, and implore both his mercy to pardon it, and his
grace to subdue it and, if we thus go to him labouring and
r
heavy-laden, we have his promise that he will give us rest
are told that
Follow them also in their earnestness.
the people pressed on Jesus, so that they who were nearest to
him could not maintain their place by reason of the multi3
tudes, who strove to get access to him, and to touch him .
left
their
own
in
not
business,
but,
instances,
only
They
many
:

We

prevailed on their friends to relinquish their occupations also,

In short, they postponed
in order to carry them to Jesus.
every consideration to that of obtaining a cure from him. And

who

could blame them

They found their need of healing,
and knew that they might obtain il by going to him, and
therefore they would on no account lose the opportunity
afforded them and, when they could in no other way get
access to him, they would go up to the top of the house, and
letdown their diseased friends in a couch through the tiling
?

Would

God

we were

thus earnest for the salvation

of our souls that no consideration whatever were suffered to
and that not one of us might delay
detain us from the Lord
are far more favourablv
another hour lo go unto him
circumstanced than they were, since we can go to him without
to

that

all

We

removing from our chamber, or intermitting our earthly business.

He is every where present to heal us; if we can only
break through the crowd of lusts and cares that are within
our own hearts, there is no other crowd that can keep us
from him. How anxious should we be to get immediate
relief from an acute" disorder, especially if there were but
one physician able to heal us, and his continuance in our
neighbourhood were likely to be very short Let us then shew
the same care for our souls, and go to Jesus without delay,
" this is the
accepted time, this is the day of
knowing that
!

salvation."

Once more

Follow them in their faith.

They were not

only convinced of Christ's power and willingness to heal them,

"but were assured that, if they could but touch his garment,
they should be whole". They did not stand reasoning about
the matter, or go and try other means, but applied lo him as
So must we go to him, not endeatheir all-sufficient helper.
vouring first to heal ourselves by our repentance, or labouring
to make ourselves fit for him by our amendments, or questioning whether he be willing to receive us we must go to him
:

just
r

Matt.

Luke

Mark

xi. 18.

v. jy.

Matt.

iii.

10.

ix. 21.

THE ANALOGY BETWEEN

222
we

just as

(2?6.)

are, altogether filthy and abominable; and be firmly

that we shall not seek his face in vain.
To be rea-

persuaded
soning and yielding to doubts and fears will be of little avail;
but to go to Christ in faith, .will prove an infallible remedy for
" Go
thy
every ill: whatever be our complaint, he will say,
way and, as thou hast believed, so be it done unto thee;"
;

and we

shall be

made whole from

that very hour*.]

For encouragement

2.

cannot conceive any thing more encouraging than

the behaviour of our blessed Lord to the people.
Behold bis condescension!
wonderful was it, that he,
the Lord of glory, should suffer such a multitude of miserable
and hllhy objects to press upon him! yea, that he should go
about through all cities, towns, and villages, for that very
purpose! And will he now be inattentive to our spiritual wants?
When we rush, as it were, with holy violence into his presence,
and seek to touch him, will he forbid us? Will he withdraw
himself from us, or say, " Stand off; thou art too vile to be
admitted to my presence ?" Has he not said, on the contrary,
that whosoever cometh unto him, he will in no wise cast
out y ? Let the trembling sinner then take courage; for his
" Bless
sighing shall soon be turned into that triumphant song,
the Lord,
my soul, and all that is within me bless his,
holy name, who forgiveth all thy sins, and healeth all thy
diseases*."

[We

How

Behold also his compassion ! There was not one of all

the multitudes that came to him, dismissed without a cure.
Though many of them probably had despised him, and though
he foresaw that many of those very persons would join in that
general cry, Away with him, crucify him, crucify him, (as it
is
highly probable they did) yet his bowels of compassion
yearned over them. Many, no doubt, were as unthankful as
the nine lepers ; yet did he not withhold his mercy from
their bodies.
How much more then will he have compassion
on those who seek him for their souls When he beholds
them supplicating for the pardon of their sins, and the renovation of their hearts, will he turn from them, and shut his
ear at their cry r no ; he will rather fall upon their neck and
3
" He will save he will
kiss them ; or, as the prophet
;
speaks,
over
them
with
he
will
rest in his love, he will joy
rejoice
joy,
over them with singing '." Only let us seek him in truth, and
we shall find him rich in mercy unto all that call upon
!

him c

Lastly, behold his power ! However inveterate the diseases

of many might be, the whole multitude were fcealed : and has

he
51

Matt.

viii.

z Ps. ciii.
b

Zeph.

iii.

John vi. 3. 37.

Luke xv. 20.

13.
3.
e

17.

Rom.

x. 12.

BODILY AND SPIRITUAL CURES.

(276.)

223

Has he not " the

less power now that he is in heaven ?

" all the fulness of the Godhead
residue of the Spirit/' yea, and
then should any be discouraged f
dwelling in him ?"

he

Why

What though our

be great ? can he not forgive them ?

be deeply rooted ? can he not overour
habits
though
come them ? What though our temptations be manifold ?
can he not deliver us out of all? Be our " enemies ever so
mighty, he that dwelleth on high is mightier." Let us all
surround him in expectation of his benefits; and " we shall
sins

What

find

him able

to save us to the uttermost.'']

To CONCLUDE
[Let us now picture to ourselves the state of the multitudes who had touched him what joys what raptures what
what congratulations from surrounding friends
ecslacies
what universal shouts and acclamations to the honour of
Jesus! None ascribing their recovery to an arm of flesh ; but
all acknowledging Jesus as the sole author of their
happiness
And why should it not be thus with us at this time ? Surely,
if this whole congregation would but vie with each other in
their endeavours to obtain his blessing, they would soon have
far more abundant cause for joy, than ever they had, whose
for their souls should be freed
bodily health was restored
from the deadly malady of sin, yea, " virtue should come forth
from him to heal us all."]
:

CCLXXVII.
Malt.

iv. i.

THE

OUR LORD'S TEMPTATION.

Then was Jesus led up of the Spirit into the

wilderness to be tempted of the devil.

agency of Satan cannot be doubted by any who

really believe the scriptures

His great employment from the beginning has been to

seduce

men

to sin

He
first

succeeded, alas too well in his attempts on our

parents in Paradise
!

Hence he was emboldened

God

to assault even the

Son of

himself

The account

of this extraordinary conflict

is

intro-

duced by the words before us

"We
I.

shall consider

The season of

his assault

Our

OUR LORD'S TEMPTATION.

224

(277-)

Our

Lord's Messiahship had just before been audibly

by a voice from beaven
[This should seem, at first sight, to be a very unfavourable

attested

season

One would

think that the testimony so given should doubly

mind of Jesus
But Satan knows that exalted enjoyments

fortify the

ate apt to put us

guard
are but too ready to be puffed up with any distinguished

off our

We

favours

And

to

grow secure when we appear

to

be established with

grace*

Hence Salan

is

watchful to improve such opportunities

against us
He assaulted Paul as soon as he
third

had descended from

the

heave ns b

And

vanquished Peter immediately after the highest honour

4iad been conferred upon him

Such are the seasons too
assaults

when, with most violence, he

its

In them therefore

we should stand more

particularly on our

guard]
But, to counterbalance that, he had been left a long
time without food
"
[He had been led into the wilderness immediately
by
the Spirit" of God
Yet no supply of food had been given him for the space of

"

forty

days"

This seemed to indicate that his heavenly Father had

forgotten

him

Satan took advantage of this circumstance

more fiercely
Thus he makes

his attacks

on

lo assault

him

us in a season of spiritual

desertion
If in a time of unusual light and joy

lie sees us vulnerable,

does he in an hour of darkness and distress
jAs he prevailed against Eve in the absence of her husband, so lie assails us with more effect in the absence of our

much more

God

We

should be aware therefore of his devices, and arm

more particularly in the limes and seasons of his

ourselves

approach

Satan, seizing his opportunity, exerted

all his

power'

and cunning to tempt him

II.
a

b
c

Ts. xxx. 6, 7.
2 Cor. xii. -2, 4,
7.

Matt. xvi. 17, 18, 19,

2-2,

23.

The

OUR LORD'S TEMPTATION.

(77.)

225

The particular temptations with which he assaulted

him
Luke intimates that during the whole forty days Satan

II.

continued his attack

But there are three temptations

last, and most violent

To

1.

specified, as being the

distrust

[Jesus, as

man, was

entirely

dependent on

his

Father

And was

therefore

him relief
As Moses and

bound

Elias

to wait

had done

till

heavenly

the Father should send

before, he

had already fasted

forty days

Being oppressed with hunger, Satan urged him

to

"

turn,

the stones into bread "

And

to

supply

for

demonstrate his Messiahship by providing this

himself
But such an act would have argued a distrust of God's
providence
Our Lord therefore repelled the temptation with the shield
of faith

And shewed from

request of Satan

To

2.

scripture, the folly of complying with that

presumption

[Satan always endeavours to drive men to extremes

He took our Lord (doubtless by his own consent, and as one
man would take another) to Jerusalem, and set him on a pinnacle of the temple
He then urged him, in proof of his Messuihship, to cast
himself down
And, in support of his request, urged a promise expressly

made

to the

Messiah

J3ut, in quoting the passage,

will
support, not Jesus

God

he omits avery essential part f

only, but

all his

children, in the

way of duty
This however does not warrant any to rush needlessly into

danger

Such an act as Sajan recommended would have been

presumptuous
Our Lord therefore rejected the proposal with abhorrence
And justified his refusal by a more apposite portion of
g
holy scripture
]
rp
d Ver.
4. with Deut. viii. 3.
c
Ver. 6. with Ps. xci. 11, 12.
f

The promise

ways where duty

is

" In all
thy ways ;" that is, in all the
but not in all the vrays to which pre-

restricted

calls

us

sumption might carry us.

* Ver.
7. with Deut. Tl. 16.

VOL.

III.

OUR LORD'S TEMPTATION.

226

To

3.

(277.)

ambition

he could not do by deceit, Satan now endeavoured

to effect by the greatness of his offers
mountain, he "shewed him
Having taken Jesus to an
" high

[What

the glory of the world

all

And

promised to give it all to him, if he would only pay

single act of adoration
Alas how many have been allured to sin by this bait
How many for a little honour or profit have obeyed Satan
rather than God!
The proposal, however, excited in our Lord an holy indig-

him one

nation

He

instantly spurned the tempter from him with majestic

h
authority
Yet even here, as on both the former occasions, he quoted

scripture in support of his

conduct

'

Such temptations, however strong, were not able

overcome Jesus

The

III.

issue of

to

them

Satan, foiled in every onset, was obliged to leave the

field

[He could not withstand

the authoritative

command

of

Jesus

Abashed and confounded, he,

for the present, desisted

from

his enterprise

But he " departed only for a season," determined to repeat

whenever occasion should offer
Thus it is that he retreats from MS, when he has been vanquished by us
11

his assaults,

He

us

moment

never relinquishes for a

his

purpose to destroy

He

only

wails for

some more favourable opportunity

to

renew the combat

But
us m

if,

like Jesus,

we

resist

him manfully, he

shall flee

from

And in due season shall be altogether bruised under our

feet"]
That evil spirit being vanquished, other spirits came
to succour our victorious Lord
[Angels were sent from heaven to minister to his necessities

And
fc

Ver. jo.

k
Luke iv. 13. Accordingly we
John xiv. 30. Luke xxii. 53.
1

"

Pet. v. 8.

Roin.xvi. 20.

find

him

Deut. x./zo.
assaultiiig'our

James

iv. 7.

Ver. 11.

Lord again,

OUR LORD'S TEMPTATION.

(277.)

And what

delight must they

feel in

assigned them
Doubtless they would congratulate
had gained

227

executing the task

him on the

victory

he

And Jesus, recruited by their means, would enter on his

labours with redoubled vigour
To us also shall those benevolent spirits be sent to miP

nister

They
They
day of

shall

battle

And when

us in the hour of danger q

our heads, and strengthen our arms, in the

encamp around

shall shield
'

exhausted with

conflicts,

and encouragement from

Jation

their

we

shall receive

hands

conso^

INFER
1. There is no man, however
great or holy, who is
not exposed to the assaults of Satan
[If the Son of God himself was not exempt, who can
expect to be so ?
The more holy we are, the more inveterate will Satan be

against us
In the season

most

we

least

his temptations,

expect

may be

they

violent

In a season of
hard thoughts of

difficulty

God-

we may be soon

led to entertain

From past deliverances we may be emboldened to indulge

an unwarrantable confidence
Yea, like Demas, we may turn back, through love of this
present world
Let us not then be secure as though our

ended

As long
2.

conflicts

were

as

we

we must watch and pray a ]

Satan with effect, is plain and

are in the body,

The way of

resisting

obvious

[Our Lord repelled every temptation with the word

of

God-

That word' is a sword of divine temper, which Satan

cannot withstand *
It may be wielded by every one who truly relies upon it
Let us not, however, wrest it to the countenancing of
presumption
Let us rather labour to understand its true importThen our dependence on it cannot be too firm
Christ,
*

'

Heb.
Acts

14.
xii. 15. Ps. xci. 4, 5, 11.
Compare Gen. xvi. 7 10. with

Rom.

* Ps.

i.

Luke

xi. 20.

Eph.

vi. 17.

xxxiv.

7.

xvi. 22.
m Matt. xxvi.
41.

TEMPTATION.

(277.)

temptations, has learned to

succour

OTJE LORD'S

22$

own

Christ, by his
7

us

He

has assured us also that we shall not be tempted beyond

our strength
In his grace

us be strong and courageous

like him, we shall shortly triumph with

let

And, having fought

femi

]
y

Heb.

z a

18.

ii.

Tim.

iv. 7, 8.

CCLXXVIII. THE WATER TURNED INTO WINE.

John

ii.

11.

This beginning of miracles did Jesus in

Galilee, and manifested forth his glory:

believed on him.

and

his

SMALL occurrences

Cana of
disciples

often appear important

love the persons concerned in them
In this view the most
trifling actions of our

when

we

demand our
But

He

Lord

regard

his miracles are

wrought them

worthy of our deepest attention

of the doctrines he

in confirmation

taught

And

appealed to them as satisfactory evidences of his

divine mission

That

referred to in the text will afford

The circumstances
Our Lord was invited

I.

much

instruc-

we consider

tion, if

to

the

marriage-feast of a

relation or friend

To

honour the

invitation

institution

There an occasion

of marriage he accepted the

offered for

working a stupendous

miracle
[Probably the bridegroom was not very opulent
Jesus' presence
might bring many unexpected guests
Before the conclusion of the feast the store of wine was

And

consumed
a

By

this

,,

The
we may

see

how

vain and impious are those restraints

in her communion, under

which popery imposes

upon the ministers

the idea that the

sanctity of their office forbids
into the

marriage state.

them from entering

THE WATER TURNED INTO WINE,

(278.)

The virgin-mother intimated

he would work a miracle on

this to her son in

hopes that

their behalf

And he, mildly checking her interference, complied with,

her request b ]

The maimer

in

which he performed

it

is

worthy of

notice

[The Jews used much water

Our Lord ordered

water

all

the

fo* ceremonial

water-pots

to be

washings
filled

with,

And

without any visible interposition changed the water to

wine

Thus he avoided

all

appearance of ostentation or eol-

lusion

He made

the servants vouchers for the truth of the mi-

racle

And not only supplied the wants of the company, bat rewarded the generosity of the bridegroom d ]
It soon attracted general attention
[The governor of the

feast

immediately distinguished

its

superior excellence

And complimented the bridegroom on its delicious flavour*

This brought to light the miracle that had been wrought
ISor could a doubt of its reality be left on the minds of

any]
Without seeking an improvement of

this

miracle in any

fanciful exposition of its particular circumstances,

shall rather notice, in its general effect

j*

we
r

TUVO.I,
respectful a term as any he could use :
persons of the highest distinction were so addressed. But his address
was certainly a reproof to his mother for interfering with him in the
Nevertheless he intimated his intention of
discharge of his office.
complying presently with her request: and it is evi'dent from her
But how absurd
charge to the servants that she understood him so.
to pray to the virgin to command her son now, when she was rebuked

Woman, was as

him in the days of hisjlesh!

"
This order wns punctually executed
they filled them up to the
room
for
was
no
so
there
that
brim;"
deception by mixing wine with,
for counselling
c

the water.
d The
quantity must be very large, but the exact measure cannot
be ascertained : if, as is probable, the feast lasted seven days, the
wine thus miraculously supplied, might be intended for their use, on

the remaining days.

His expression " well drunk" does not apply to the guests then
present: but if it did, it by no means implies excess: the word
pAvtvi being often used where the most perfect sobriety was- observed*
See Gen. xliii. 34. in the LXX.
e

Q3

230

THE WATER TURNED INTO WINE.

(278.)

v
The importance of it
This was the first public miracle that Jesus wrought
And it was attended \vith the happiest effects
;

II.

f-i

It displayed the Saviour's glory

[Jesus as the Messiah was to confirm his word by
miracles
In the work he now performed he shewed his almighty
1.

poicer

" make the

Nothing could be impossible to him who could
wine"
water
He shewed by this that he could supply our every want
And that he would prove himself an all-sufficient Saviour

He

manifested also his transcendent goodness

wine, though proper for the occasion, was not abso-

The

lutely necessary

Yet Jesus exerted

with

his

almighty power to provide them

it

Thus he shewed

that nothing

was too great

for

him

to

bestow

And

conduce

to their present

might rely on him for whatever could

and eternal comfort ]

It

confirmed the

faith

2.

that his followers

[The disciples believed

them
But

their faith

was

in

of his disciples
Jesus the first moment he called

as yet but

weak and wavering

Now, however, their eyes were more fully opened

They could not doubt the divine authority of him who
wrought such works

Nor could they

him
It

regret that they had forsaken

thus that our faith also

is

is

all

to follow

strengthened and confirmed

Nothing but experience will fully teach us

But every fresh discovery of Christ's power and grace unites
us to him
And encourages us to trust in him with more implicit confidence

OBSERVATIONS
i.

6ur duty to enjoy the company of Jesus in our

meetings
[Ke.'igion is far from encouraging a morose seclusion
It

is

social

from society
Or, from piohibiting occasional festivities, provided they be
regulated by prudence and sobriety
But they should be made the- occasions of
spiritual improvement
Jesu&
St.
iv.

46.

John again notkes

it

in

a subsequent part of

his gospel,

THE WATER TURNED INTO WINE.

('278.)

231

Jesus himself, if duly invited, would be present at them *

Let us then endeavour to obtain his presence with us
Thus will our social intercourses be kept from levity or
excess
And be rendered subservient to the welfare of our souls ]

Wherever Jesus conies he

2.

will contribute

much

to

our happiness

[No doubt

his conversation was edifying and instructive

the want, occasioned by his presence, was richly sup-

And
plied

What
rienced

company have expe-

a season of holy joy must that

Thus, he never

fails

to instruct

and comfort those who seek

him

He

turns

common

our most

blessings into

the

richest

dainties

The

we

very bread

eat, or air

we

breathe, are

made doubly

sweet

The more we know of him,

in

the more delight shall

we

find

at

first,

him

The comforts which

though sweet

the world gives,

are at last embittered

But Jesus always gives

How

true shall

we

us the best wine last

find this when we sit

down

at

HIS

marriage supper
Let us then seek communion with him as our chief joy ]
3. If we leave our concerns to Jesus, he will surely
!

glorify himself at last

[We are too apt to dictate to him as to the lime and
mode of our relief
But such presumption will ever meet with* a rebuke
He both knows all our wants, and the fittest time to supply

them

He

will regulate his

dispensations towards us with consum-

mate wisdom

And

order every event for his

own

glory,

good
Let us then commit our every concern
And our very straits shall redound to
eternal happiness
e

Matt,

to

and our greatest

him

his

honour and our

]
h

xviii. 20,

Q4

Rev. xix. 9.

232

CCLXXIX. THE

DRIVING OF THE BUYERS AND

SELLERS OUT OF THE TEMPLE.

John

ii.

And his disciples remembered that it was wrlttent

The zeal of thine house hath tat en me tip.

17.

E are apt to think that we receive no benefit from

what we read or hear, unless it produce an immediate
effect upon us
But the word, like the seed, often springs up long after
it has been sown
God often brings it to our minds by some great and
singular occurrence
And then we see a beauty
we never saw before

and importance

in

it

which

The apostles themselves forgat many things which

were spoken to them by our Lord, till the Holy Spirit
brought them to their remembrance
They had often heard the Psalms read in their synagogues

But probably never

reflected on the passage before us,

our Lords conduct suggested it to their minds, and

till

reflected the true

light

We
I.

The

upon

it

shall consider

circumstances which brought these words to their

remembrance

Our

Lord,

for the

his public character,

first time after his entrance on

went up to Jerusalem at the pass-

over

There he found that the temple of

God was

scanda-

lously profaned

And

he immediately set himself

to.

rectify the abuses

that were there tolerated

[The outer court of the temple was appropriated to the

use of the Gentiles
But many of the Jews had rendered it a place of merchandize

There they exposed

be offered in sacrifice

And

stationed

for sale the cattle that

themselves with tables of

were proper to

money

for the

accommodation

THE DRIVING OUT THE BUYERS,

(279.)

&C.

accommodation of the strangers who might want

a

to

233
exchange

their foreign coin

Thus they

insulted the Gentiles

GodTo

He

and greatly dishonoured

correct this evil, our Lord exerted his divine authority

drove out the cattle, and ordered the doves to be re-

moved

He overturned the tables of money, and commanded all the

traders to depart
Nor did any of the people dare to oppose his sovereign
command

This act of

his

could not

fail

of attracting universal

notice
It discovered
1.

His holy indignation against sin

[Such a profanation of the temple was indeed a grievous

sin

Nor could his righteous soul behold it without the utmost

abhorrence
His anger was justly excited by the indignity offered to his
Father-

To have felt it less, would have been a crime; and to have

refrained from manifesting it, a mark of cowardice
indeed are not called to manifest our displeasure in the

We

same authoritative way

But we should never behold

sin but with pain and grief

indignation be ever sinful, provided it be directed against sin as its object, and be felt only in proportion
to the malignity of the offence committed
We can never err, if we follow the example of those eminent

Nor can our

saints
2.

His courageous zeal for God

[The priests themselves were accessory

to the dishonour

done to God
If they did not

encourage

it

moted it by connivance
Thus they, no less than the

for gain, they

traders,

at least

pro-

were interested

maintaining the abuse

And, no doubt, would be forward to uphold

it

with

power
But Jesus feared not the face of men, though
combine against him

in

all their

all

should

He

*
Every one had occasion for an half shekel for the service of the
16.
temple, Exod. xxx. 13
b
Jer. ix. i.
Ps. cxix. 53, 136, 158.

THE DRIVING OF THE BUYERS AND

*34

He

resolutely determined to suppress these gross

abomina-

tions

And, without any regard

his

perform

duty

to consequences, set himself to

Thus should we move undaunted

Nor

ever

be deterred from

it

in the

by the

way of duty
dictates of carnal

policy

3.

miraculous power over the minds of

men

[What but this could prevent their rising against him?

He detected their hypocrisy, removed their impiety, mortified their
pride, opposed their interests, and loaded them
with disgrace

He did this singly, unarmed, unsupported, and in opposition

to the existing authorities
Yet, behold, they were all constrained to yield submission
to his will

We

cannot doubt but that he miraculously overawed their

minds

Nor was this a less exertion of omnipotence than any other

of the miracles which he wrought ]

The

sight of these things particularly affected his

im-

mediate followers

And

brought to their recollection a portion of scriphad never before noticed

ture which they

The words themselves

The words were justly quoted

II.

[In their

in reference to

Christ

primary sense indeed they had their accom-

plishment in David
David elsewhere expresses in very strong terms his zeal for

God d
.Nor can

we

forget

how he

manifested

it

when he danced

before the ark*

But David

Some
alone

in Ps. Ixix. confessedly personates the Messiah

parts are applicable to himself, and some to Christ,

The words

before us may very properly be applied to both

Indeed the strength of the terms would almost lead us to

confine them to Christ

His holy soul was inflamed with incessant zeal for God's

honour

Nor
*

e
Ps. ci.
2 Sam.vi. 14.
cannot well be applied to any but David; nor can ver. 21.
to any but Christ.
It is thus that the literal and
prophetical parts of
scripture are continually intermixed.

Jer.

Ver.

i.

17.

5.

'->

38.

SELLERS OUT OF THE TEMPLE.

235

Nor

did he ever suffer one opportunity of promoting his

to
pass unimproved
glory
The occasion now before us called forth the strongest exertions of his zeal

And

manifested the

in his person

full

accomplishment of

this

prophecy

are also replete with useful instruction to us

They reprove the shameful want of zeal amo??gst his

They

foUffw&rs

[God

by men on every side

blasphemed, his word despised, his authority

greatly dishonoured

is

His name

is

rejected

Does

become

it

his people

behold these things with

to

indifference?

Should

they not resemble

idolaters at

Athens

Paul when

he

beheld

the

Should they not imitate John h, and adopt the words of

Jeremiah ?
Should they not reprove sin in others as well as abstain
from it themselves k ?
But how miserably defective are even good people in this
'

particular
often
!

How

do fear or shame

their testimony for

God

restrain

them from bearing

Alas what a sad contrast does our conduct form with that
of our Lord
Have we not reason then to be ashamed, and mourn for our
!

neglect?

But many, so

far

from rebuking

sin in others, indulge it in

God

they harbour worldly and

themselves

Even in the very house of

carnal thoughts

Nor

are at

all

concerned to have

their hearts purified

from

vile affections

Surely this cannot but be most offensive to the heartsearching God

Let us remember the solemn caution given us by the
1

apostle

With respect to others, let us never presume to use the

m
*
petulantlanguage of Cain
But rather endeavour to obey the injunction which God
has given us"
And, with

respect to ourselves, let us seek

conformity to Christ which

is

in all

things that

required of us

They
*
1
1

Acts

xvii. 16.

Jer. xiii. 17.

Cor. iii. 17.

*
Lev. xix. 17*
i

h
v

Mark
Eph.

vi. 18-.

v.

11.

m Gen. iv.
9.
"
i Johnii. 6.

THE DRIVING OUT THE BUYERS,

236

&C.

They afford us a proper example for our imitation

[Phinehas of old zvas called to execute the judgment he
on Zimri

inflicted

Thus

Most High, was

Jesus, as the prophet of the

called to

vindicate God's honourIn the same manner we should do whatever our place and
elation require
must not all take on ourselves theoffice of magistrates
Or assume the authority which does not belong to our situ-

We

and circumstances
zeal must be regulated by the word of Godmust be in a good cause and in support of truth and

ation

Our
It

virtue

must be pure

It

wrath

and

free

from bigotry, ostentation, or

It must be discreet) not precipitating us jnto unbecoming

conduct 5
It must be proportioned, in a measure, to the occasion that

excites

it

And

it

must be uniform, opposing

sin in ourselves as

much

as in others
Such a zeal as this

An

cannot be too vigorously maintained

intemperate zeal

the cause

will injure

attempts to

it

serve

But that which

is duly tempered with meekness and wisbe productive of much good*

Let us then check the unhallowed zeal that would call fire

dom

will

from .heaven 7

And

cherish that which

meek, humble, pious and bene-

is

volent*

Thus

shall

we approve

ourselves to

be

God's peculiar

people"

And, while we please our God,

around us
*

He was

shall

be a blessing to

all

a ruler himself, and acted by the command of the chief

i Chron. ix. 20.
Numb, xxv 5, 7, 8.
r
*
2 Kings x. 16.
Jude 2-2, 23.

Compare
magistrate.
J
Horn. x. 2.
'

Rev.

Luke

iii.

ix.

19.

54.

Rom.
Jam.

xii.
iii.

11..

x
a

17.

Gal.
Tit.

iv. 18.

ii.

14.

:CCLXXX. THE NOBLEMAN'S SON CURED.

John

The nobleman saith unto him, Sir, come

$\.
child die.
Jesus saith unto him, Go thy
way ;
And the man believed the word that Jesus
thy son liveth.
iv.

49

doK-n, ere

my

had

THE NOBLEMAN'S SON CURED.

(280.)

had spoken unto him, and he went

now going down,

Thy son liveth.

IF

his servants

And

his

237
as he was

way.
met him, and told him, saying,

God

be in one view tokens of

displeasure, they certainly in another view are
expressions of his regard, and have frequently been
The Canaanitish woman
forerunners of peculiar mercy
was frowned upon, as it were, by our Losd, as utterly
unworthy to taste the children's bread yet was immediately afterwards admitted to a participation of it
Thus the nobleman, who now addressed him, received a
reprimand for his backwardness to believe; but was
nevertheless favoured instantly with an answer suited to
his wish
The circumstances related in the text lead us to
observe
the rebukes of

his

I.

That weak and strong

faith

differ

widely in their

effects

This

is
particularly discoverable in the history before us
[The nobleman's faith, though weak, induced him to lake
a considerable journey that he might find Jesus, and brought
him to apply to Jesus with much humility and respectYet he could not refrain from limiting the power of Jesus,
and prescribing to him the time and manner in which his
And because his petition was not
request should be granted
granted at first, he grew impatient, and intimated his apprehensions, that, if the relief were not instantly afforded, it
would soon be too late even for Jesus himself to interfere
But when his faith was strengthened by the word and spirit of
Christ, the tumult in his mind subsided, the irritation yielded
to composure, and his apprehensions were banished by a firm

expectation that the promised blessing should be given

Though he saw no change with his eyes, yet he doubted not
but that a change had taken place; and he left it to Jesus to

accomplish

his

own word

Such are the various

in his

own way

produced in us also by a
similar cause
[The weakest faith, if truly sincere, will bring us to Jesus
with reverence and humility And will make us urgent with
him to bestow upon us his benerits^-Nor shall we regard any
trouble in seeking him, provided we at last obtain the desired
But if our " hope be deferred, it will make our
blessings
heart sick"
shall become impatient, if the pardon which
we seek be not instantly sealed upon our consciences, or
the victory we solicit be suspended for a while in dubious
effects

We

conflict

THE NOBLEMAN'S SON CURED.

238

(280.)

We shall be ready to dictate to Jesus both the time

conflict
and manner of his interference, and to limit his powers according to onr own narrow apprehensions of them When our faitli
is strengthened, we shall rest more simply on his declarations
and promises We shall not like Zacharias, want a sign
to confirm them, or, like Kebekah, use sinful means of
We

hastening their accomplishment*

shall be willing to let

own way Though we see not his word yet

nor
know in what way it shall be fulfilled, yet
accomplished,
we shall be satisfied, and content to wait till he shall clear up
Our expectation will be
to us what is dark and intricate

him work

in his

patient, and our confidence

in

'-

him assured

Like Abraham,
the glory of

him

we

shall not stagger at his promises, but give

his faithfulness and omnipotence
]

Nor does God fail to distinguish these different degrees

This will
of faith by different tokens of his approbation
appear while we observe
The more we

II.

its

exercise faith, the

and acceptance

efficacy

more evidence of

will

God

vouchsafe

unto us

The

experience of the nobleman well illustrates this

truth

[His faith while it was yet weak, prevailed for the obJesus kindly overlooked his
taining of the mercy he desired
impatience, and granted him even more than he had asked
This was a rich reward of faith But when the nobleman
returned home in full expectation of finding every thing true
which Jesus had declared, his faith received a yet stronger
confirmation from the account, which the servants gave him
And the more minutely he enquired into the circumstances of
his son's recover}', the more fully was he convinced that it had
been effected by the invisible agency of the Lord Jesus By
this

was

his faith yet

that both he and

more abundantly confirmed, insomuch

d
family became disciples of Jesus
]

all his

The same may be

traced in the experience of

all

believers

[The smallest degree of true faith will surely bring them

the pardon of their sins, and whatever is absolutely needful
" If their faith be
for their salvation
only as a grain of mustard-seed, it shall remove mountyins"
But, if they be strong
in faith, they shall see the glory of God in a far more
conspicuous manner 8 They may not indeed immediately see God,
as it were, in the act of working ; but they shall see frequent
reason
*

Luke

i.

18.

Compare Gen. xxv. 23. and xxvii. 8

* Isai. xxviii. 16.

* Ver.
52, 53-

Rom.

iv.

20.

John xi. 40.

10.

THE NOBLEMAN'S SON CURED.

(280.)

239

"What hath God wrought!" When they

compare events with the promises of God, they will
be constrained to acknowledge and adore his good providence They will see how indebted they have been to his
reason to exclaim,

come

to

gracious interposition for many deliverances from danger,

supports in trouble, and victories in their spiritual warfare
They may indeed, like Joshua himself, be so stumbled for a
moment by some dark dispensation, that they shall almost
doubt whether they have not been under a delusion f But like
him, they shall be enabled to look back for a series of years, to
recount the mercies of the Lord, and to bear testimony to his
unalterable truth and faithfulness 2
Upon a review of their
Jives, they shall have as clear evidences of a divine interposition
in their favour, as if they had seen a miracle wrought before
their eyes
Nor shall they hesitate to declare with the holy
" He that hath
apostle,
wrought us to the self-same thing is

God h " ]
To IMPROVE

this subject,

we would

suggest

some

suitable

advice
1

Let

all

personal or domestic troubles lead us to

Jesus
["

We

are born to trouble as the sparks fly

upward"

None are exempt from it in this vale of tears The nobleman

is as much
exposed to it as the beggar But God sends it for
good He sends us adversity that we may be led to consideration
And many have found cause to bless him for their
"

troubles
I went
Many must say, Before I was afflicted
" "
"
" Hear
It is good for me that I have been afflicted
astray
then the rod, and him that hath appointed it" Its voice to
us is, " Seek ye the Lord while he may be found ;" " turn ye,
turn ye, why will ye die"
Improve afflictions thus, and you
will be thankful for them to all eternity
What a mercy in the
issue did the sickness of the nobleman's son prove both to the
;

all his
And most assuredly, if your
family
troubles should prove the means of bringing you to an acquaintance with Jesus, and an experience of his grace, you
will never regret the means by which the
mercy was conferred

nobleman and

upon you

Let us never prescribe

to Jesus, or limit the power

of his grace
[The lx)rd know? best how to deal with his people- He
went to the Centurion's house because he was both humble and
2.

believing; but refused to go to the nobleman's, that he might

more effectually correct his pride and unbelief Thus he may
pursue various methods with us But he will act in all things
with consummate wisdom
He will " abound towards us in
all
1

Josh.

vii.

9.

* Josh, xxiii. .14.

2 Cor. v. 5.

THE NOBLEMAN'S SON CURED.

34O

(280.)

Let us then commit ourselves to

all wisdom and prudence"
him, saying, When thou wilt, and what thou wilt, and as thou
w ili In this way we shall have our minds composed, and our
And though he may lead us, as he did
thoughts established
the Israelites, by a very tedious and circuitous path, yet we
"
last that it was the
shall find at

right

Let every fresh discovery of

3.

way'"
his

mercy make us

solicitous to bring others to him

[The nobleman doubtless related -to his family

more

all

that

Jesus had spoken to him ; and was instrumental in bringing

And shall not zee make this
all his family to believe in him
mercies
vouchsafed
of
his
to us ?
Shall we not
improvement
exhort those, over whom we have influence, to trust in his
word ? Surely if we express a concern for their bodily welfare, we should be no less solicitous for the salvation of their
And if we have found the benefit of believing in him
souls
ourselves, we should labour that all around us may be partakers
of that benefit By telling of his goodness we shall pay him
that tribute which he expects at our hands, and anticipate
that employment in which we hope to be occupied to all
eternity

]
1

CCLXXXI.
Luke

Ps. cvii. 7.

CHRIST ESCAPES FROM HIS BLOOD-THIRSTY

PERSECUTORS.

And

all they in the synagogue, when they

were filled with wrath, and rose up, and
thrust him out of the city, and led him unto the brow of the
hill (whereon their city was built) that they might cast him
down headlong. .But ht passing through the midst of them,
went his zvay.
iv.

heard

28

30.

these things,

NOT H ix
applause.
praise that

is more
However

c;

uncertain or transient than popular

just may be the grounds of any

bestowed, the smallest circumstance is suffiremembrance of a person's merits,

and to render him an object of general indignation. At
the close of his life our Lord experienced this in a most
for the very people, who but three
astonishing degree
before
had
followed
him with acclamations and
days
were
hosannas,
instigated by their rulers to cry out with
is

cient to obliterate all

equal

CHRIST ESCAPES FROM HIS PERSECUTORS. 241

(281.)

Scarcely infeequal fervour, Crucify him, crucify him.

him the very
that
occurred
to
the
instance
rior to this was
When
his sermon
Nazareth.
at
first time he preached
admifilled
with
were
auditors
his
was but half finished,
his
of
out
that
words
ration at the gracious
proceeded
in
murof
rose
close
mouth but before the
it,
up,
they
derous rage in order to destroy him.
:

We shall consider
I.

The

occasion of their wrath

Our

blessed Lord had preached to them in a kind but

manner
[He had opened

faithful

to them a
passage from the prophet
and informed them, that it was accomplished in him.
This on the whole afforded general satisfaction but yet he
saw that there were some objections lurking in their minds,
relative to his parentage and education
and that they were
displeased because he had not given a preference to his own
townsmen, and wrought his miracles there rather than at
other places. These objections he anticipated, and proceeded
to return an answer to them. He observed ,^rs^ that prophets
in general were not received in the place where they had been
educated, because the people who had known them as equals

Isaiah,

or inferiors, did not like to submit to them in their prophetic

character. Secondly, he shewed them from different instaifces
in the scriptures, that God had
always dispensed his favours
in a sovereign manner, and had sometimes imparted them to
the despised Gentiles in preference to his own peculiar people.
This was the immediate purport of what he spake ; but
doubtless there was much more insinuated, than what was
His answer was intended to bring convicplainly expressed.
to shew them, that they were inhim
in spite of all they had heard
dulging prejudices against
and that, if they yielded to their unbelief,
respecting him
they would constrain him to withhold his blessings from them,
and even to send them to the Gentile world in preference to

tion

upon

their minds,

and

them.]

This was the true ground of all their rage

but they hated the
[They saw the drift of his discourse
and
therefore
light;
sought immediately to extinguish it.
They were not disposed to contend with him in a way of argument; for they saw that the truth was against them. They
resorted therefore to clamour and persecution, the usual substitutes for truth and reason.
But to reject him merely, was
:

not sufficient nor could they be contented even with exno nothing but his blood would
pelling him from the city
:

VOL.

III.

satisfy

CHRIST ESCAPES FROM

242

them ; and therefore, forgetting the sanctity both of

the synagogue and of the sabbath, they rose up with one consent, and thrust him out or the city to an emi-nence, that

satisfy

in executing
they might dispatch him in a moment. Probably
thus, what they would have called, the judgment of zeal %
they thought they were doing an acceptable service to" their
God ; so blinded were they by their own passions, and cap-

tivated

the devil at his will. "]

by

The inspired historian has declared to us

The manner in which our Lord escaped its effects
Our blessed Lord on different occasions withdrew himself from those who loved, and from those who hated
him b
His escape from them at this time may be con-

II.

sidered.

As it respected them
[His withdrawment from them was miraculous, as much
or smitten
ns if he had beaten them all down with his word
them with blindness d or struck them dead upon the spot*.
The precise mode of his withdrawment is not specified but
it seems that he rendered himself invisible, and thus
escaped
from their hands.
It was also merciful, both as it tended to convince them of
his miraculous power, and especially as it prevented them from
executing their murderous purposes. What a mercy did David
esteem it, when by the interposition of Abigail he was kept
Much more, if they ever received
from destroying Nabal
grace to repent of their wickedness, was it a mercy to those
infatuated zealots, that they had not been suffered to imbrue
their hands in the blood of God's only Son.
But it was also judicial: for, by means of his departure,
the people of Nazareth were deprived of many temporal benefits, which, if they had received him more worthily, he
would have imparted to them they were deprived also of his
if duly improved, would have
spiritual instructions, which,
converted and saved their souls.]
1

As it respects us
[In this escape of his we see, what care he will take of
us, and what care we ought to take of ourselves.
Every faithful servant of God must expect persecution. But
2.

he is immortal till his work is done. God will screen him

from his enemies, how numerous, potent, or inveterate soever
Look at Paul when a conspiracy was formed
they may bee.
against
a

Numb. xxv.

John

2 Kings i. 10, 12.

Zech. ii. 5. Isai. xxxiii. 21, 22.

xviii. 6.

13.
d
f

Luke xxiv. 31 John viii. 59.

Gen. xix. i j. 2 Kings vi. 18.
i Sam. xxv. 32, 33.
2 Kings

vi. 16,

17.

HIS BLOOD-THIRSTY PERSECUTORS.

(281.)

243

agniftst his life; and at Peter when chained in an inner prison

in order to be brought' forth the next day for execution
how
:

seasonably, and in what an unlocked for manner, did God inThus will he exert his almighty
terpose for their deliverance
behalf
of
all who serve him
on
power
faithfully, unless indeed
the hour is come for them to receive their full reward.
never need to fear the face of man for God has '" put a
hook in the nose, and a bridle in the jaws," of every man;
" nor can
any havg even the smallest power against us, except
it be
given him from above."
But notwithstanding our assurance of divine proteetion, we
ought to take all prudent precautions to avoid the fury of our
enemies, and to avail ourselves of those methods of escape
.which God in his providence has opened tons. "If they
persecute us in one city, we should flee to another," and like
" let down
bv the wall in a basket," elude the
Paul, when
resentment which we cannot pacify.
must not indeed
deny Christ, or decline any duty, even though death should
be the inevitable and immediate consequence of our fidelity:
but we must never court death,' if we have an opportunity of
saving our lives by privacy or flight.]
11

We

We

IXFER

What

need have

Christ's folloxvers to count the

a
profession of religion
up
[Ministers indeed, for the most part, are called to stand
foremost in the post of danger, and to bear the brunt of the
battle
but every soldier of Christ is called to " endure hardand
to-" fight a good fight."
If by our lile and conness,"
1

all

cost before they take

versation

we condemn the world, though the reproof be

tacit,

and rather intimated than expressed, the world will be filled

with wrath against us and, if suffered by God, will persecute
us unto death.
Let us then know what we are to expect, and
;

stand at

all

times prepared for the worst,]

a ground of thankfulness should we esteem

any measure divested of carnal prejudice
[All of us, if not restrained by God, should, like the
Nazarenes, be ready to vent our indignation even against

it,

2.

What

if

we are

in

he uttered any truths offensive to our ears.

is it if we can hear our sins condemned,
and have our indignation turned against them, rather than
Let us cultivate this disposition,
against our faithful Monitor
whether it respects the public preaching of the word, or private
admonition. Against our sins we cannot manifest too much
displeasure.
Happy would it be for us, if by one act of zeal
we could dispatch them utterly. Let us at least set ourselves
against them without delay, and prosecute them from henceforth without intermission, and without mercy.]
Christ himself,

if

What a mercy

then

Acts

xxiii. 12, 13,

16
11

-24.

Acts

xii.

58,

"

244
THE DRAUGHT OF

CCLXXXII.

FISHES.

When Simon Peter saw it,'he fell down at

11.
v. 8
Jesus* knees, saying, Depart from me ; for 1 am a sinful man,
Lord. For fie was astonished, and all that were with him,
at the draught offishes which they had taken : and so was
also James and John, the sons of Zebedez, which were, part-

Luke

And Jesus said nnto Simon, Fear not :

And when they had
henceforth thou shalt catch men.

ners with Simon.

from

brought their ships

him.

to land, they

forsook

all,

and followed

THE

miracles of our Lord were such as did not admit

Not only men on earth, but even
of intrigue or collusion
Of this
the fishes of the sea were subject to his power
we have abundant evidence in the preceding context
shall make some observations on

We

The

I.

The

miracle

occasion of the miracle

is

worthy of notice

[The people had attended on a week day to hear our

Lord And Peter, after toiling all the preceding night, had
preferred instruction before his necessary rest Thus will all
who are concerned about their souls, rather strain a point to
attend the house of God, than invent excuses for neglecting
divine worship
Nor will they find reason, in the issue, to reSooner would Jesus work a miracle in their
gret their labour
favour, than suffer his faithful followers to wait upon him in.
vain
]

The miracle

itself

was both seasonable and

instructive.

[Peter little thought why he had been suffered to labour

But his ill success tended greatly to illustrate
all
night in vain
the power of Jesus* The draught of fishes shewed, that Jesus
had the whole creation under his control that in seasons of
darkness and despondency we may obtain help from him
that they who follow his directions may expect his support
and that be should ever be the supreme object of our love and
confidence ]
II.

The conduct

of Peter on the occasion

Peter on this occasion shewed a mixture of humility

and ignorance
all

[Our Lord's display of his glory excited astonishment in

But Peter was more occupied about his soul than about
his

See John

xi. 4, 6, 15, 39,

43.

THE DRAUGHT OF

(282.)

FISHES.

245

his unexpected acquisitions

Thus, if the heart be upright,
prosperity will not turn the soul from God any more than adPeter however was apprehensive that his umvorthiversity
ness might provoke this heavenly messenger to destroy him

On this account he intreated Jesus to depart from him But

he should rather have intreated his continuance with him ;
that through his instruction and assistance he might obtain the
pardon of his sins, and victory aver his corruptions ]
Our Lord

overlooked his ignorance and rewarded his

humility

[God has often turned away from men on account of

But never on account of their self-loathing and
self-abhorrence
Nothing is more pleasing to God than unOur Lord therefore would not take Peter
feigned humility
at his word
On the contrary he now called Peter to become
their pride

his constant attendant

The

III.

which

application
miracle

The draught of

fishes

our

Lord made of the

was intended

as a figurative

representation of what should, be done by the gospel

[It is not judicious to look for a spiritual meaning where
none was intended But our Lord himself suggests the application of this miracle- He elsewhere compares the gospel to
a net cast into the sea b And here intimates, that though his
serva*

ts, if

left to

themselves, might in vain cast the gospel

net, he would surely crown their labours with success

And an

express promise of success was

now

given

to.

Peter
[Peter's fears were dissipated by our Lord's exhortation
Indeed, by every dispensation, Jesus speaks in the same encouraging terms to contrite souls None who bewail their own
The promise of sucsinfulness have aught to fear from him
cess in catching men could not but rejoice the soul of PeterWho that knows the value of one soul would not labour night
and day to secure it ? And how much more should we labour
in hopes of saving many
The promise was gloriously verified
in Peter's first sermon c
And shall be verin'ed to all whom.
Jesus has commissioned to preach his gospel J
!

IV. The

They

effect

gladly

produced on Peter and

left all to

his associates

follow Christ

[They knew that the power now exercised by Jesus could

provide for their wants

by him demanded

And

their
b
e

felt

that the goodness manifested

They willingly therefore
relinquished

services

Matt. xiii. 47.

Acts ii. 41.

B3

THE DRAUGHT OF FISHES.

246

relinquished their

all

to attend

on him

Nor was

(282.)
their sacrifice

"
small in our eyes
all," it
Being their
was as much as any man cnuld part with^-^hey never found
reason to regret this sacrifice 41 Nor will any others who
follow their example ]
the less because

Such

is

it is

the effect which the miracles of Jesus should

produce on us
not indeed been called to part with our worldly
and
perhaps may never be But we must be wifpossessions,
Jing to do it, whenever the honour of Jesus requires the sacrifice
Surely his miracles of mercy demand this at our hands
must devote ourselves wholly to his service And if we

[We have

We

obey

his call iu this respect,

lor ever

we

shall assuredly dwell with

See Luke xxiu35.

John

CCLXXXIII.

xii.

26.

AN UNCLEAN SPIRIT CAST OUT.

Luke iv. 33, 34. And in the synagogue

had a spit it of an unclean devil and
;

voice, saying,

thou Jesus

of'

Ltt us alone

F any doubt

that head

mouth of

It

the

there rcaa a

man which
hud

cried out zcilh a

zchat have we. to

do with

thce,

Nazareth?

history before us

own

him

is

the existence and agency of devils, the

is well calculated to
satisfy them upon

evident that though Satan spai.e by the

man whom

person, and

in the

he possessed, he spake in his

of those other spirits that

name

were leagued with him

To represent this man as
disordered with an epilepsy or falling sickness is to
confound things which the evangelist was most careful to
Besides, we cannot conceive that a physidistinguish*
cian (for such was St. Luke) should mention it as a
"
remarkable circumstance that a disorder
did not hurt"
b
we
a man by leaving him
if
whereas,
suppose .this to
have been a dasmoniacal possession, the observation is
just and proper; for we may be sure that when Satanthrew down his poor vassal, he would have hurt, yea 4
;

killed
b

Ver. 40, 41.

Ver. 33.

AX UKCLEAN

(283.)

SPIRIT CAST OUT.

247

him too, if Jesus, by an invisible but almighty

There being
agency, had not interposed to prevent it
nmrny accounts of evil spirits cast out by our Lord, we
killed

shall not advert to every circumstance of this miracle, but

to improve that particular incident mentioned

endeavour
in the
let
I.

text

viz.

him alone

the request of Satan that Jesus

In order to

this

we

would

shall

State the grounds of Satan's request

to be "the Holy One of God,"

Satan might be actuated by a desire to bring the character of Jesus into suspicion, as though they were in
confederacy with each other or perhaps he wished to
impress the people with an idea that none but madmen
and dajmoniacs would make such an acknowledgement
liut in requesting Jesus to let him alone he wa instigated

In acknowledging Jesus

own fears
He knew Jesus

rather by his
1.

[Jesus was like any other poor man ; bis own disciples,
except on some extraordinary* occasions, did not appear
acquainted with his real character But Satan knew him,
notwithstanding the lowly habit in which he sojourned among
men He knew Jesus to be the Son of God, who bad left
rfhe bosom of bis Father, that he might take our nature, and
dwell amongst us- -He was well aware that this Holy One
must of necessity feel an irreconcileable aversion to such an
*'

unclean

spirit,"

such a kicked fiend

as

he was; while

same lime there was no hope of prevailing against

him either by fraud or violence Hence be wished to be
left to himself', and to be freed as much as possible from /ris
at the

interposition

lie dreaded Jesus

[h is not impossible but that Satan's expulsion from heaven might have arisen from his refusal to do homage to the
Son of God However this be, he well knew that Jesus was
" biuu'se his
" the
promised seed," who should ultimately
bead " He had already been foiled in a conflict with this
despised Nazarene, and had learned by experience the imposNor could he be ignorant
sibility of resisting his command
that Jesus was to be his judge in the last day, when the full
measure of his sins should be meted out to him, and his pre" besent miseries be greatly augmented
Hence, while be
Hence those requests which he offered
lieved, he trembled"
on other occasions, " Torment me not;" " send me not into
Hence also ihat
the deep," that is, the depths of hell
" Art thou come to
destroy
question, in the passage before us,
"
us?
2.

R4

AN UNCLEAN
No wonder

SPIRIT CAST OUT.

(283.)

under such circumstances, he should

be filled with terror, and ask, as the consummation of his
highest wishes, to have a respite granted him]

us?"

That such

that,

desires

were not peculiar to Satan

will

appear, while \ve

II.

Enquire whether similar requests be not offered by

many amongst us

It

is

certain that

many

hate the declarations of Christ

in his gospel

[Men

will

themselves are

those sins, from which they

and
condemned ; but when the
exjwsed

endure
free,

to hear

is
brought to discover their besetting sins, they hate it,
and wish to have it removed from them This is found to be
the case even in the public ministration of the word But it
obtains in a still higher degree in private and personal admo-

light

Let a servant of Christ come in his master's name to

a man that is proud or covetous, lewd or dissipated, or under
the dominion of any particular lust, and let him set hefore
that man the enormity of his besetting sin, and the judgments

nition

denounced against it will ht find a welcome? will not the

sinner wish to change the conversation ? will he not say in hisheart, perhaps too with his lips, Let me alone; what hast thou
to do with me?
Will not he regard such a monitor as aa
his peace, and be ready to ask, "Art thou come to
enemy to
"
destroy all my hope and comfort ? Yes nor is this aversion
to the light peculiar to the sensual and profane: it* is rather
found to be more inveterate among those, whose regularity in
outward things has afforded them a ground for self-admiratiou
and self-complacency ]
;

Such persons accord with Satan both

in sentiment

and

inclination

[To hate the authority of Christ in his word is exactly

the same as to hate his personal authority when he was upon
earth
and to wish to have the light of his truth withheld
from us, is the same as to desire the restraint of his personal
Nor is this a mere fallible deduction of man's
interposition
reason ; it is the express declaration of God They, who would
not hear the law of the Lord, are represented by the piophet
as saying to him, " Prophesy not unto us right things, speak
:

unto us smooth things, prophesy deceits, cause the Holy One

"

Israel to cease from before MA C

Job speaks yet more
plainly to the same. effect: he represents those, who spent their

of

and pleasure, as saying to the Almighty,

Depart from us, for we desire not the knowledge of thy
ways: what is the Almighty that we should serve him ? and
what
flays in wealth

Isai.

xxx.

911.

AN UNCLEAN

(283.)

what

profit should

we have

SPIRIT CAST OUT.

if

we pray unto him

d
?

It is

evident that not only the sentiments of these sinners, but also
their very expressions, are almost the same with those or Salan
in the text

To

evince the folly of harbouring such dispositions

we

shall

Shew the inefficacy of such

they may be offered

III.

It

was

in

requests,

by whomsoever

vain that Satan pleaded for a temporary

liberty to indulge his malice

[Jesus would not even receive his acknowledgements, but
him silence Nor would he suffer Sataa
peremptorily enjoined
to retain possession of his wretched slave
He would not even
ff
hurt" him So little were the
permit this cruel enemy to
wishes of Satan consulted by our Lord and Saviour ]

In vain also will be all our wishes to retain with impunity our beloved lusts

[God may indeed

forbear to counteract us for a season,

and say, Let him alone* When he sees that we " will none
of him," he may justly give us up to our own hearts lusts f
But this would be the heaviest curse that he could inflict upon
us It would be even worse than immediate death, and
immediate damnation ; because it would afford us further
"
opportunities of
treasuring up wrath" without any hope of
Besides, it would be only for
obtaining deliverance from it
a little time, and then u wrath would come upon us to the
uttermost"
When we stand before the judgment-seat we
shall in vain say, Let us alone; What have we to do with
Our doom will then be fixed,
thee, thou Jesus of Nazareth?
and our sentence executed with irresistible power and inexorable (irm ness
When once we are " fallen into the hands
of the living God," all hope of impunity or compassion will
have ceased for ever ]

This subject affords us occasion to suggest a word or two

of ADVICE
i. Rest not in a speculative
knowledge of Christ
observe that Satan was well acquainted with the
and
offices of Christ
But, notwithstanding ail he knew,
person
he was a devil still To what purpose then will be all our

[We

knowledge, if we be not sanctified by it? It will only aggravate our guilt, and consequently enhance our condemnation
also
We never know Jesus aright till we love his presence,
and delight in an unreserved compliance with his will ]
2.
d

Jobxxi.

1315.
1

"

Ps. Ixxxi. 11, 12.

Hos.

Endeavour

iv. 17.

AN UNCLEAN

250

Endeavour

2.

to

SPIRIT CAST OUT.

improve

his

(283.)

presence for the

good

of your souls

[He comes to us in the preaching of his gospel He hns

promised to be with us whenever we are asaembterl in his
name; Shall we then either by our aversion or indjilerenre
Let us rather say, Lord, e.\[>el this
alone?
.say to him, Let us
evil spirit from my heart; tnke me under thy care; and
"

Thus shall " the prince

thy good pleasure
of this world be cast out;" and \ve, his poor vassals, be
*'
brought into the glorious liberty of the children of
"

fulfil in

God"

me

all

CCLXXXIV.

PETER'S WIFE'S

MOTHER CURED.

iv. 38, 39.

And he arose out of the synareovne, and entered into Simon's house.
And Simons nife's mother K.US

Luke

And
taken icilh a fever ; and they besought him for her.
he stood over her, and rebuked the fever ; audit left her:
and immediately khe arose, and ministered unto them.

HOWEVER much we may be beloved of God, we

an exemption from those troubles
lot of humanity
Peter was one
of the peculiar favourites of our Lord, and privileged to
have more intimate access to him than almost any of the

are

not to expect

which are the

common

Yet we find severe affliction in his family

however tended in the issue (as all the
of God's children will) to the glory of God and to

apostles

This
trials

affliction

own

This observation naturally

personal benefit
from the account which we have just read respecting the miraculous recovery of his wife's mother
In discoursing
through the interposition of our Lord

his

arises

upon

it

we may

notice

The

service which Jesus rendered her

seized with a very dangerous disorder
[Peter, an utter stranger to the doctrine since established
in the church of Home respecting the celibacy of the clergy,
was a married man, and an eminent pattern both of filial
The aged mother of'his wife
piety and conjugal afTection
was permitted to spend her declining years with him But
her near connexion with this eminent servant of God could
not preserve her from the common calamities of life Nor
could her son-in-law restore her by a miracle without an
I.

She was

express

PETER'S WIFE'S

(284)

MOTHER CURED.

251

express commission from God himself" The circumstance

of her being detained from the ordinances of God must
doubtless have been a great additional trial to her mind, espe"
cially at a season, when he, who
spake as never man spake,"
had come thither to instruct the people b Peter however saw
no necessity for staying from the synagogue when his mother
was properly attended at home
He the rather went; and
availed himself of his access to Jesus to intercede for his
afflicted relative

Jesus restored her to perfect health

[Jesus paid the same attention to the intercessions of
friends as he did to men's personal applications
ft was the
delight of his soul to relieve misery wherever he found it
Nor did he think his work finished, when he had exercised
his ministry in the house or God
He would not cease from
labour while the continuance of his labours could be of any
essential service
He could indeed have healed her by a word
without going to her in person
But he delighted to visit
the chambers of affliction
And behold with what condescension he acted towards h.er, " he took her by the hand
and lifted her up;" he, the maker and governor of the
universe, administered unto her as if he had been her
menial servant
Yet with what authority did he rebuke
and dispel the fever
could act thus but God ? did
the
disease
vanish, and her former strength
Instantly
return
And universal joy succeeded to the tears of sympathy
!

Who

and compassion ]
In what manner she endeavoured to requite this favour

we
II.

shall see

The

by considering

service she rendered

him

cWe do not estimate services by the intrinsic worth

them so much as by the affection manifested in them

of

In this view her services were as acceptable as any that

"*
she arose and ministered unto
could be rendered
them" By this conduct she unwittingly discovered
;

The

reality of the miracle

family, the departure of her
fever might have been imputed to a fortunate coincidence
i.

[Had she merely joined her

of
a

Perhaps the gift of miracles was not yet bestowed upon the
But after it was, the apostles could only exercise that gift
when 'they were moved by God to do so. Why else did Paul leave
Trophimus at Miletum sick (2 Tim. iv. -20.) or sutler the sickness of
church.

his dear fellow-labourer Epaphroditus to proceed to such extremity

(Phil.
b

ii.

The loss of
when he

gretted

7.)

was that which David

from Absalom, Ps. Ixxxiv. l
3.

divine ordinances
fled

chiefly re-

PETERS WIFE'S MOTHER CURED.

252

(284.)

of circumstances Nor would they, who ascribed the expulsion of devils to the agency of Beelzebub, have been ashamed
to adopt such a sentiment
But, if this had been the case,

her body must have

a state of debility
much as before her
This then was an unquestionable proof of ihe
sickness
c
And she became a witness for Jesus
reality of the miracle
while she intended nothing more than to testify her love
towards him ]

Whereas she was

The goodness

2.

still

[The hearts of

in

of her

own

heart

"
speaking, most
desperately
us that u a good man out of

all are,
strictly

But our Lord

wicked"

continued

able to exert herself as

tell

the good treasure of his heart bringeth forth good things"

In this sense she discovered much goodness ot heart So far
from being puffed up with the favour conferred upon her, she
was glad to execute the meanest offices Her heart glowed
with a desire to honour her benefactor Nor was she unmindful of the obligations she owed to those who had assisted her,
She ministered not to him only, but
or interceded for her
She rejoiced in an opportunity to testify her
to "them"

How different was this from the conduct

gratitude to all
Who does not reprobate them as the
of the nine lepers d
Whereas she did not delay one moment
barest of mankind ?
to testify her sense of the mercy vouchsafed to her The one
" What shall I render unto the
thought of her heart was,
that all
Lord for all the benefits he hath done unto me e ?"
were like-minded with her in performing a duty which is so
"
"
]
lovely and of such good report
!

3.

The duty

of

all

\vho have received mercies from

God
[God

is

to be

acknowledged

as

to our food or medicine, as in the

much
more

in

the blessing given

visible effects of his

Have we then been preserved inmiraculous interpositions

health, or restored from sickness? Surely we stand indebted
to God as much as if a miracle had been wrought in our
behalf And shall we be satisfied with making a few cold
acknowledgements, and not render any active services to our
benefactor ? Or shall we pretend that there is nothing that
we can do for him f Let us do what our capacity and situation enable us to do
However mean the service, it shall be
But if we be too proud to stoop, or too idle
accepted of him
to exeit ourselves, we violate the plainest law of our nature,
and render ourselves unworthy of the Christian name f ]

The
c

Matt.

ix.

Ps. cxvi. 12.

is specified

Rom.

i.

21.

as the

8.

*
f

Luke

xvii. 17.

Unthankfulness to God
in the heathen world,

summit of wickedness even

PETER'S WIFE'S

284.)

MOTHER CURED.

253

The

foregoing history may be improved

1. In a way of reproof
[There is not one of us who does not stand indebted to
God for an infinite multitude of mercies^-But in what
manner have we requited him? Perhaps "in the time of
trouble we have visited him, and poured out a prayer when his
g"
But no sooner has his rod been
chastening was upon us
hke
metal from the furnace, we have
removed, than,
returned to our former hardness
have resembled the
hypocritical Jews, and forgotten all the vows which we made
in trouble
Ah what a contrast between us and this pious
matron
Let us be ashamed, and humble ourselves before
God Let us remember how awfully Hezekiah was punished
for his ingratitude'
Let us instantly awake from our lethargy
to the discharge of our duty
And "glorify Christ with our
bodies and our spirits which are his"
]

We

11

2.

In a

way of consolation

[Whether we go up to God's house, or be confined on a

bed of sickness, we may have access unto Jesus He is with
And we may go to him
us at all times and in every place
with our petitions either for ourselves or others
What a rich
source of consolation is this
And have we no disorders,
If our body be
bodily or spiritual, which need his aid ?
is not our soul
?
Or
if
we ourselves be
healthy,
languishing
lively, have we no friend or relative that is in a sickly condition ?
Lei us then applv to this almighty physician, and we
He
shall find him as condescending and as gracious as ever
" The Lord that healeth
calls himself by this endearing name,
"
thee k
He will " send his word and heal us;" yea, he will
Let all
strengthen us for the most active and difficult services
of us then surround his throne, and cry with united voices,
"
" Arise for our
]
help, and redeem us for thy mercy's sake
!

Isai. xxvi. 16.

2 Chron. xxxii. 25.

h Ps. Ixxviii.
k
1

37.

Ps. xliv. 26.

CCLXXXV. THE
Mark

34
Exod. xv. 26.

LEPER HEALED.

But

he went out, and began to publish it much >

abroad the matter, insomuch that Jesus could
no more enter into the city, but was without in desert places :
and they came to him from every quarter.

and

'

i.

45.

to blaze

THERE

is

certainly a great similarity

between

many

of our Lord's miracles

But

THE LEPER HEALED.

254

(285.)

some circumstances

But there are in every one of them

that distinguish them from others

And

these open to us a wide field for appropriate and

useful observations
There are different accounts of lepers healed by the

power of Jesus
one whose manner of applying
for relief, and of discovering his gratitude towards his
benefactor, were very peculiar

The

I.

text informs us of

To elucidate the words before us we may enquire

What was " the matter which he so published and
blazed abroad ?"

man came

Lord to be cured of the leprosy

was
a
which none but God could
disorder
[The leprosy
to our

cure

The man who was

him

ability to heal

infected

with

it

believed our Lord's

But he knew not the marvellous extent of

Hence he doubled

his

willingness

to

his compassion
bestow so great a

blessing

He

submitted himself however to the will of this divine

physician
And with deepest humility implored his sovereign help b

Our Lord

with

infinite

condescension

granted

his

request
not extreme to mark the weakness of the leper's

[He was
faith

But,

" moved with

compassion/' gave him the desired

relief

As a prophet of God he could touch the leper without

contracting any defilement
He declared that the disease should vanish at his com-

mand
And

instantly,

disordered body

He

by a touch, imparted soundness to the

]

however accompanied the mercy with a solemn

charge

What was

the injunction given him

respecting it
directed him to go to the priest, and present
immediately the accustomed offerings to God
II.

Our Lord

[The
*

i Kings v. 7.

He came

him.

kneeling to him, falling on his face, and beseeching

Compare Matt.

viii. i.

Luke

v. 12.

THE LEPER HEALED.

(23.5.)

[The

were appointed judges in

authorized to pronounce a

priests

They were

clean, according to certain marks laid

255

all

lepraus casesor unlaw of

man clean
down in the

Moses c

When

man was acknowledged

to

be clean he was to

present his offerings to God*

This therefore our Lord enjoined the leprous man to do
In doing it he would exact from the priest himself " a testimony" to the truth of tiie miracle thai had been wrought
And would give abundant evidence that the person who
wrought it was not an enemy to the Mosaic law
Yea, he would shew that the worker of this miracle was the
Messiah himself 1
- -:-:i* Inr :;
Lai) ;(i
charged him also not to divulge the matter to any
.

He

one

he should have performed this service

[The injunction given by our Lord was as solemn and
6

till

strict as possible

Jesus desired to avoid all appearance of ostentation

He wished also not to give umbrage to the state by increasing the number of his followers
Moreover he was solicitous to guard against the malice of
the priests
'

He

well

knew

that they, from their enmity to him,

might

be induced to deny the cure

And thus
man of

the

they would cast a reflection

the liberty to which lie was

Hence with such solemnity and

leper silence

upon him, and deprive

now

entitled

authority did he enjoin the

charge however the leper did not sufficiently

Tliis

regard
e
III.

What

were the consequences of its being disobeyed

"
retrain from
publishing the
all around him

The man could not

matter"

to

[He felt in his body a consciousness of perfect health

His soul was inflamed with gratitude to his merciful benefactor

He

never thousrht what reasons there might be for the

i*

prohibition

The more he might suppose it to proceed from modesty the

more would he be anxious to spread his fame

To

offer his

gladness
But he

appointed gift he went instantly with great

knew not how

to

check the ardour of

his love

gratitude

and

We
'

Lev. xiii.
d Lev. xiv,

46.

-232.
ctvruf graviter

inlerminatus

ei, ver.

43.

THE LEPER HEALED.

256

(285.)

We mean not however to justify his disobedience

The word of God utterly condemns ever}' deviation from
the divine will f
But the leper's disobedience most assuredly sprang from a

good principle

Nor can

doubt but that the indulgent Saviour would

\ve

readily pardon

it

evil

Though

consequences ensued, yet were they over-

ruled for wood

[Our Lord's
the country

fame spread with great rapidity through

all

Hence he was much incommoded by the multitudes who

flocked around him
Nor " could he any more openly enter into the city by
"
reason of them
He was forced to seek for solitude and retirement " in
desert places"
But the multitudes who came were desirous " to hear" his
word E

And occasion was

many other miracles

afforded by

them

for the

Thus great benefit accrued to the bodies,

the souls, of many
]

we

working of

trust also, to

ADDRESS
l. To those who

feel themselves infected with the

of
sin
leprosy
[The corruption of our hearts is often set forth under this

gure
Indeed so fatally has it spread, that we may well apply to
ourselves that loathsome description h
In reference to this very disorder we may well exclaim
with the prophet'
Let not any then, who feel the infection, hope to heal
themselves
The disorder bids defiance to every hand but God's
Come then to Jesus, the almighty, 'the only physician

Come

to

him,

like

the leper, with the deepest humility, and

reverence

Nor doubt his willingness any more than his power to heal
you
Wherefore came he from heaven but to seek and save the
lost

Wherefore was the fountain of

and for uncleanness k ?

his blood

opened, but for

sin,

Let
f

Dent, xxvii. 26.

Isai.

i.

*
'

5, 6.
k

Zech.

xiii. i.

Luke

v. 15.

Isai. vi. 5-

THE LEPER HEALED.

(285.)

257

Let the declaration he has made be most implicitly believed

'

However polluted we

be, he will

And by

power

his sovereign

lution of our sins

To

2.

will

'

condescend to touch us
remove the guilt and pol-

who hope

those

that they have been healed of

their leprosy

[There is no injunction upon you to conceal

from the world

You

commanded

are rather

to ma'ke

it

known

this

matter

to all

around

you

Not that spiritual blessings should be a subject of ostentatious boasting

But it never can be wrong to comply with that exhortation
of the Psalmist

"

Or to perform that very duty, for the promoting of which

the mercy was vouchsafed n
Let every one then adopt the language of tlie blessed
virgin

But let there be also a conscientious regard to the commands of Jesus

Whether we see the reasons of them or not, we must punctually observe them
Even if silence be our duty,

obey

we

should, however reluctantly

Thus

And

will Christ eventually be magnified in our conduct

sinners will be most effectually encouraged to flock

unto him

]
1

John
i

vi.

Pet.

m Ps. cv.

37.

ii.

Luke

9.

P Matt. vii. 6.

ii.

12.

Why

3.

46

48.

HEALED.

And

spirit that they so

them,

Ps. xxxix. 2.

CCLXXXVI. THE PARALYTIC

Mark

ii.

immediately, when Jesus perceived in his

reasoned within themselves, he said -unto

reason ye these things in your hearts ? Whether

Thj sins be for-

easier to say to the sick of the palsy,

and take
given thee; or to say, Arise,
know that the
walk ? But that
is it

up thy bed and

Son
of man hath
ye may
the sick of the
power on earth to forgive sins (he saith unto
and take up thy bed, and go
palsy), I say unto thee, Arise,

way into
VOL. III.

thy

thine house.

And
S

immediately ne arose, took

up

'

: -

THE PARALYTIC HEALED.

258

(286.)

up the bed, and went forth before them till ; insomuch that
never
they were all amazed, and glorified God, saying,

We

saw

it

on

this fashion.

WE cannot wonder that such multitudes attended the

ministry of our Lord
Or that his occasional retirements from labour were

so often interrupted
But it is indeed astonishing that so many should continue hostile to so benevolent a person
And that he should persist in doing good, wheYi his
words and actions were so constantly perverted, and
made grounds of accusation against him
Having retired to an house in Capernaum, he was
soon encompassed with a crowd
Amongst them were many Scribes and Pharisees who

came only

to cavil

Our Lord, however, neither intimidated nor incensed,

proceeded in his work
And took occasion even from their cavils to display
more eminently

his

power and glory

Being accused of blasphemy, he confirmed his word

by

his

works

And

multiplied his mercies to

some as

the

means of

convincing others

The particular circumstances referred

lead us to consider
I.

The

to

in the text

authority he exercised

Whatever miracles our Lord performed, he wrought

them by his own power
A man was brought to him to be healed of the
palsy
[So afflicted was the man, that he was deprived of all use
of his limbs
His friends, who bore him on a bed, or couch, could not get
access to Jesus b
They would not however relax their endeavours to obtain a
cure
They went by another way to the top of the house, and
broke open the lattice

And
*

Luke

v. 17.

k Ver.
3, 4.

(286.)

And

THE PARALYTIC HEALEI?.

let the man down into the midst

259

then
of the room
where Jesus was c
Nor did Jesus take offence at his intrusion, as though he
were an unwelcome guest
He, on the contrary /beheld their solicitude with approbation

And richly recompensed the faith which had urged them to

such benevolent exertions
read not indeed of any particular request made by the

We

man

or his friends

But the very sight of such misery was sufficient to call forth
our Lord's compassion ]
Jesus, healed not his disorder, but authoritatively forgave his sin
[AH that the man thought of was, a restoration to bodily
health

But the divine physician in an instant healed his

The disorder had probably been sent by God as
ment for sin

And

soul
a punish-

Jesus removed his sin as incomparably the greater

evil

Yea, he spoke to the man in the most affectionate and condescending terms
And gave him a comfortable assurance that his iniquities
were forgiven
How must the helpless dying man rejoice in such tidings
Surely, after this, he would scarcely wish to have his life
!

prolonged

At least, he would desire

Lord and Saviour]

it

only that he might glorify his

_ But this exercise of divine

authority excited the indig-

nation of the Pharisees

[It is possible that they might manifest in their countenances the reasonings of their hearts
But Jesus needed not any external proof of their thoughts-

He

c
Their houses were scarcely ever above one or two stories high.
Their roofs were flat, and guarded on every side with a battlement
or balustrade, Dent. xxii. 8 ; thither the inhabitants used to retire for
for conversation, Matt, x.27.; for meditation
exercise, 2 Sam. xi. -2.
and prayer, Acts x. 9. There were two ways of access to the top ;
one from the inside, -by a lattice or trap-door, 2 Kings i. 2. the other
ascended to the
steps on the outside, Mark xiii. 15. Having easily
;

by

ver. 4.) the lattice which was

top, they forced open (e|og!am?,
fastened within, and let down the man through the tiling (Luke v. 19.)
with which the roof was paved on all sides of the lattice. Some

explain the matter

aote (e.)

somewhat

differently.

See Doddridgt, sect. 45.

THE PARALYTIC HEALED.

260

He
their

" knew
minds

in

(286.)

his spirit" every thing that passed within

of" blasphemy "

They inwardly condemned him as guilty
Nor was their reasoning defective, if the application of it
had been just
to forgive sin
Certainly none but God has any authority
And any mere creature that should assume it, would be a
blasphemer

But

their

founded

objection, in this instance,

having claimed
immediately stated
Jesus,

His vindication of

II.

was altogether un-

Our Lord was

the

power of

forgiving

sin,

it

ever willing to satisfy those

who desired

information
proofs, to leave determined infidels

And, by multiplied
without excuse

He now stated a criterion whereby they might judge

of the propriety of his claim
[When Jehovah's Deity was degraded, his servant Elijah
proposed a mean of determining the controversy between him
and Baal d
Thus our Lord condescended to submit his pretensions to a
trial-

He appealed to all whether the healing of the paralytic

would not be an evidence of divine power ?
And whether he, who by his own authority could restore

man

to health, were not equally able to forgive his sin ?

This was as just a criterion as could possibly be proposedIf Jesus were not God, he could never by his own power

heal the

man

Nor, if he were a blasphemer, would God work such a stupendous miracle to confirm his blasphemies
Thus his claims to divine authority were brought to the
test

And

every person present was

their truth or falsehood

According

made

a competent judge of

to that criterion,

he immediately vindicated

his divine
authority

[He commanded

the

man

to arise,

and go home
Instantly he,
stored to health

who

and take up

his couch,

before could not help himself, was re-

And,
*

Kings

xviii.

21

24.

THE PARALYTIC HEALED.

(286.)

And,

in the presence

of

all,

went forth with

26l
his

couch upon

his shoulders

Thus were the enemies of Jesus effectually put to silenceYet none understood the full extent of the conclusion to be
drawn from the miracle
They still viewed Christ only as a "man" acting by a
e

delegated authority
Whereas they should have acknowledged him to have been

God

truly

however "

all

They

glorified

displays of his power

And confessed that they

dous works

God"

the marvellous

for

had never before seen such stupen-

INFER
1

Jesus

is

[When he
to

power

as able,

and as willing now

to forgive sins,

was

as ever he

sojourned on earth as a poor man, he had

forgive sin
exercised that

And often

power unsolicited, uncontrolled

to the charge of blasphemy rather
himself
subjected
than he would conceal his right
Has he then less power or compassion now that he is

He even

enthroned in glory ?
Or, now that he

is exalted on purpose to exercise that

he neglect to exert it ?
Will he who bestowed mercy unasked, cast out our peti-

power
tions

will

Let us then present ourselves before him with all our

miseries and wants
Let us try, by all possible means, to get access to him
Let us break through every obstacle that would defeat our
endeavours
And let us approach him with an assurance of his power
and willingness to save
Sooner shall heaven and earth fail, than he reject one such
a believing suppliant g ]
2.

We

have reason to be thankful for any

affliction

that brings us to him

[If the paralytic had never been disordered, he had never
been brought to Jesus
Had he never come to Jesus, his sins had never been
forgiven

Would

he not then rejoice to

him that affliction ?

Would he not number

that

this

hour that

amongst

God had

sent

his richest mercies

Thus
e

Matt.

ix. 8.
*

Matt, xxi, 22.

s

Acts

v. 31.

THE PARALYTIC HEALED.

262

(286.)

Thus many of us would never have thought of Jesus if we

had not known trouble
But through temporal afflictions we were brought to the
enjoyment of

spiritual blessings

Let those then, who have experienced

God h
And

let

those,

that- are

remission of their sins'

We

3.

have

all

now

this, give

thanks to

in trouble, seek chiefly the

possible encouragement to intercede

for un<>;od!y friends

of us, alas have friends whose souls are dead in

sins
and
trespasses
Their faculties are altogether destitute of spiritual motion

[Many

or sensation

But we may bring them by faith into the presence of the

compassionate Jesus
He will be pleased, rather than offended, with our officious
-

intrusion

Nor

shall

our labours of love

be without

many good

effects

do we think how man}' thousands have been converted

answer to the intreaties of God's praying people
And who can tell but that God may fulfil to us that
Little

in

promise

Who

'?

can

tell

but that

we may

see our friends healed of

their sins, and triumphing in their blessed Saviour?

"
are sure, at least, that our
prayers shall return into

We

our own bosom"

Let us then improve our knowledge of- the Redeemer's
grace
And exert ourselves, that all around us may participate his
saving benefits
h

Ps. cxix. 71, 75.

CCLXXXVII.

'

Ps. xxv. 18.

THE MAN

TIlfALED

James

v. 15.

AT THE POOL

OF BETIIESDA.
v. 14.
Afterward J csus Jindeth him in the temple, and
said unto him, Behold, t/tou art made whole : sin no more,

John

lest

a worse thing come unto

t/tec.

MOST men

will make good resolutions in a season of

But few carry them into execution when they
have obtained deliverance They, however, to whom
affliction

troubles

(28?.)

THE MAN HEALED AT BETHESDA.

troubles are sanctified will

remember the vows

that are
soon
as
They
possible, not to
houses of dissipation or amusement, but to "the temple"
of God
And, while others are only hardened by their
will be favoured with fresh manifestations
these
mercies,
of God's love
The man whom our Lord addressed in
the text, experienced this
When he was returning thanks
for the cure he had received in his body, Jesus instructed
him for the good of his soul
shall consider

upon them

263

will repair as

We

I.

The

cure wrought for him

Bethesda was a pool that possessed very singular qua-

lities

[The name Belhesda

signifies

an house of mercy

The

pool so called had the property of healing all manner of

disorders
Its healing operations, however, were confined to
certain seasons
They depended also on the agency of a supea
rior power -r-And were limited to the first person that went
into it after its waters were agitated by an angel
Multitudes
of diseased persons constantly attended there And five
porches were built for their accommodation When that
healing power was first given to it cannot be ascertained
Probably God had but a few years before endued it with those
qualities, in order to prepare the people for their Messiah, and
<

to typify his

works

In the porches around

long waited in vain

this

pool an impotent

man had

[He had laboured under an infirmity thirty-eight years r

And had long attended there in hopes of a cure But he had
no friend to help him with sufficient speed Nor had the
people chanty enough to let him take his turn
Every one
consulted his own good in preference to his And thus
his efforts were daily frustrated, and his hopes continually
Deferred

Put Jesus seeing him, wrought a miracle in his favour

[Jesus needed no solicitations to excite his pity
Though
unasked, he tendered the man effectual relief Little indeed
did the man understand the import of our Lord's question b
But Jesus uttered the irresistible command And instantly was
health restored to his diseased body
Yea, he, who but the
moment before could not get into the pool for want of help,

now
a

To ascribe them
up
water by a messenger from the temple, only shews to what wretched
shifts infideliiy is often driven by its desire to explain away the
to the blood of the sacrifices stirred

piiracles of Christ.
b

Ver. 6, 7.

in the

THE MAN HEALED

264

(28?.)

now easily t6ok up his bed and walked Nor was he intimidated by those who accused him of violating the sabbath
He rightly judged that the person who had power to heal
him

thus

miraculously,

conduct

had

also

authority

to

direct

his

For a short season the man knew not the name

of his benefactor But soon after enjoyed an interview
On this occasion the Evangelist
with him in the temple
relates

The

II.

It

advice given to him

was

sin

which had brought

this infirmity

upon

him
c

This
[God often punishes transgressors even in this life
was extremely common under the Jewish economy Nor are
If
there wanting instances under the Christian dispensation'
we could dive into the secrets of God, it is probable we should
1

trace

many

of our troubles to sin as their proper source

Nevertheless

did

this

not preclude the exercise of

mercy towards him

[Jesus was full of compassion even to the most unwor*
He often selected such to be the chief objects of his
e
Indeed, the displaying of his sovereignty, and grace,
mercy
f
is a
]
principal end of all his dispensations

thy

But he solemnly cautioned him against

sin in future
their sin
abhors
Nor
Jesus
he
[Though
pities sinners,
will he accept the persons of those who live in it p
He
jemindcd the man of the deliverance he had experiencedAnd guarded him against the cause of- his past calamities
This admonition too he enforced with a most weighty argument The years of misery that the cripple had endured were
nothing in comparison of hell torments These will hereafter
be the recompence of sin Nor will any feel them so bitterly

as backsliders and apostates

ADDRESS
i.

Those who are under the pressure of bodily or

spiritual infirmities
[Jesus possesses the same power still over bodily diseases
And will render the skill of earthly physicians subservient to
the welfare of those who call upon him
But the infirmities
of our souls are incomparably more grievous Yet these also
can he heal by the word of his mouth If he only speak the

word,

we

shall

become new

His ordinances

creatures

shall

be
c
e

Ps. cvii. 17,

i Tim. i.
13
Luke vi. 46.

8.

16.

d
f

Cor. xi. 30.

Eph. ii. 7.
Job xxxvi.

13.

AT THE POOL OF BETIIESDA.

(287-)

Nor

265

the most active, but

be to us as Bethesda's pool
Let us then tarry
the most humble that shall obtain the cure
Let us never needhis leisure with meekness and patience
from his house
know not the
lessly absent ourselves
time that he will come to our help But his word to every
one of us is, " Wilt thou be made whole?"; His servants are
ready to render us all needful assistance And if it be not
it

is

We

utterly our

own

fault,

healing mercy

we may

all

become monuments of

his

Those who have experienced any signal deliverance

[Temporal deliverances should be remembered by us with
gratitude And we should be glad to acknowledge them in
If we have received
the house of Gou'
spiritual mercies,
we have still more abundant cause for thankfulness Let our
renewed faculties then be ever devoted to God's service Let
us remember also that we are in danger of turning back from
God And how terrible must our state be if we should do
so k
Let the mercies of God then allure us, and his terrors
persuade us Let us endeavour to resemble him whom the
And soon we shall dwell where we shall
apostles healed
know infirmity no more" ]
2.

How many

'

desire the prayers of their friends and of the conthem to render thanks for

gregation, who never afterwards desire

mercies received !
k
-2

Pet.

ji.

2022.

Acts

i,ii.

8.

Jsai. xxxiii. 24.

CCLXXXVIII. .THE MAN WITH THE WITHERED HAND.

Mark iii. 5 7. And when he had looked round about on them
with anger, being grieved for the hardness of their hearts, he
And he
saith unto the man, Stretch forth thine hand.
stretched it out ; and his hand was restored rchole as the
other. And the Pharisees went forth, and straightway took
counsel with the Herodians against him, how they might
But Jesus withdrew himself with his disciples
destroy him.
to the sea.

THE

exercise of benevolence

excite universal admiration

But

is,

in itself, calculated to

it is

far

from producing

who

are blinded by prejudice or pasthat effect on those

conduct
is reproved by it will rather
sion
They whose
This
to
their spteen the more
it
vent
take occasion from
the
Pharisees
from
our Lord uniformly experienced
Let us
remarkable instance of it is recorded in the text

I.

Consider

THE MAN WITH THE WITHERED HAND.

(288.)

I. Consider the circumstances of the miracle

The Pharisees, observing our Lord's intention to heal

man who had a withered hand, questioned his right to

do so on

the sabbath day

to accuse him of inconsistency, or a contempt
of the law, the}* asked him whether it were lawful to heal on
b
He then
the sabbath*? Our Lord shewed them that it was
asked them, Whether, while they condemned him for doing so
benevolent an action on the sabbath, they were more justified
c
in indulging murderous purposes against him on the sabbath ?

[Wishing

"
held
They, unable to answer except to their own confusion,
convinced
of
their
their peace"
unreasonableness
Though
and impiety, they would not confess it ]
Our Lord beheld their obstinacy with indignation and
grief
as our Lord was, he was susceptible of anger
anger was not like the passion that too often agitates
us It was perfectly just and righteous Sin was the object
And, while he was angry with
against which it was directed
the sin, he mourned over the sinner
Hereafter indeed his

[Meek

Yet

that

anger

will

be unmixed with any pity But now it is, as ours

ever be, tempered with compassion towards the

also should

offending person

Not

intimidated by their malice, he proceeded to heal

the withered hand
[He bade the man stand forth in the midst of all Surely
such a pitiable object should have engaged all to interest themselves with Christ on his behalf
He then ordered him to.
Stretch forth his hand
The man, notwithstanding he knew
his inability to do it of himself,
attempted to obey And in
the attempt received an instantaneous and perfect cure
]

Having thus more than ever exasperated his enemies,

Jesus retired from their rage
[One would have thought that all should have adored the
author of such a benefit
But, instead of this, the Pharisees
were "filled with madness' " Alas! what wickedness ia
there in the human heart!
They joined immediately with
the Herodians in a conspiracy
But our
against his life*
Lord's hour was not yet come
He withdrew therefore
from their power And thus defeated, for the present at
1

Jcast, their efforts

against

him

Matt.

Ver. 4. This seems the true import of his

question.

*
"

TT

Having
Luke

xii. 10.

Ib. ver. 11, 12.

vi. 11.

The Herodians and Pharisees

litical

ingly.

differed so widely both in their poand religious sentiments, that they hated each other exceedBut what enemies will not unite against Jesus? Lukexxiii. 1-2.

THE MAN WITH THE WITHERED HAND.

(288.)

Having thus touched upon the principal

we

the miracle,

267

incidents in

shall proceed to

practical observations from it

should never be diverted from the path of duty
by the fear of man
[Our Lord never desisted from his work through fear of

Deduce some

II.

We

1.

Nor should any of his followers ever regard

giving offence
the threats of their persecutors They may safely commit
If they fear HIM, they have no reason to
themselves to God
f
fear any other
Duty is theirs; events are his And if he
permit their enemies to prevail, he will compensate all their
and everlasting resufferings with present consolations
wards 5 Let all then suffer hardship as good soldiers And be
death ]
willing to follow Christ to imprisonment or

We

2.
should never decline our duty from an apprehension of our inability to perform it
[If the man had refused to put forth his hand, it is
But he
probable he would have been left without the cure
saw that it was his duty to attempt whatever Christ com-

And

manded

endeavouring to comply he received strength

called to repent and believe, we must
not be satisfied with saying, I am not able Ministers cannot
And others
convert souls, yet they must preach the word
must expect to obtain grace, not in idle complainings, but in
Awake thou that sleepest and arise from
diligent exertions
the dead, and Christ shall give thee light
]
sufficient

in

Thus when

11

If persecuted for doing the will of God,

avoid the storm which we cannot avert
3.

we may

[Jesus himself frequently hid himself when they sought

him He directed his disciples to flee from their persecu-'

to kill
k

And his apostles, however willing to die, avoided, when

Thus we also may
the fury of their enemies
could,
they
shun the violence of persecution Though we must be willing
Life is a precious
to die for him, we must not court death
Let us preserve it therefore,
gift to be improved for him
while we can do so with a good conscience And cheerfully
]
lay it down when called to sacrifice it for his sake
tors

'

CONCLUSION
[Some may ask, Who is sufficient for
We answer, No man is, of himself" But
powers are withered, apply
his will,

we

do

Matt. x. 28.

Isai.

E i Pet. iv.
13, 14.
1

"

Eph.
Acts

v. 14.

ix. 25.

2 Cor.

iii.

5.

li.

We

it

through him who strengthened! us

f

In endeavouring to do
shall do all things

to Christ

shall be enabled to

these things"1 ?
let those, whose

7, 8, 12, 13.
h Ezek. xxxvii.
3, 4.

Matt. x. 23.

m 2 Cor.
*

ii.

16.

Phil. iv. 13.

268

CCLXXXIX. THE
Lwke
not

vii.

CENTURION'S SERVANT HEALED.

Then Jesus went with them

6, 7.

far from

and when he was

to him,
the house, the Centurion tent
friends

saying unto him, Lord, trouble not thyself : for I am not

worthy that thou shouldest enter under my roof; wherefore
neither thought I myself worthy to come unto thee : but say
in a word, and my servant shall be healed.

NOTHING

makes a wider breach among men

political and religious opinion
But mutual good offices would greatly counteract this

than a difference in
evil

Though we can never hope to soften the rancour of ail,

we may by persevering kindness conciliate the esteem of

many-

We

have before us a remarkable instance of the

efficacy of such conduct
The Centurion was an heathen, an officer of an hostile
nation, stationed in Judea to keep the Jews in subjection
But instead of oppressing the Jews he had shew ed
r

them much favour

He, in his turn, needed

their

good

offices

on behalf of

his servant

And they gladly became his advocates and intercessors

They even

prevailed on Jesus to work a miracle on his

behalf

To
I.

elucidate this miracle

The

we

shall consider

Centurion's character

Soldiers, for the most part, are unfavourably circumstanced with respect to religion
X But here was one, though an heathen, whose character
may well put to shame the greater part of the Christian
world
may observe

We

i.

His love to his fellow-creatures

[His servant was grievously afflicted with the palsy nigh
a

unto death
In this disorder, persons can do nothing

for others, or

even

for themselves

And in such a state, even dear friends and relatives are

ready to think the care of one an heavy burthen-^Yet
*

Compare Matt.

viii. 6.

with Luke

vii. i.

THE CENTURION'S SERVANT HEALED.

(289.)

Yet

this

Centurion administered to his servant with the

tenderest affection
And interested
fare

269

all

he could

in the

promotion of his wel-

What could the servant himself have done more for the
kindest master?]
2.

His piety towards God

[He had not embraced either the doctrines or

discipline

Jewish church
But he had learned to acknowledge the only true God
And he was glad to promote the worship of God, even
though he himself did not acquiesce in the peculiar mode in
which he was worshipped
He even built a synagogue for the Jews at his own
f the

expense

What

an admirable pattern of liberality and candour I

from those who will not do any thing without the pale of their own church
Surely he never afterwards regretted that he had so applied
.

How

different

his wealth

3.

His low thoughts of himself

[He did not arrogate any thing to himself on account of

rank and authority
Nor did he value himself on his benevolence to man and

his

zeal for

God

While

him worthy that a miracle should he

him, he accounted himself unworthy of the

others judged
for

wrought

smallest favour
This was the reason of his forbearing to wait on our Lord
in

person

How

lovely does such an one appear in the eyes of

and man
4.

God

His exalted thoughts of Christ

[Hejudged our Lord to be too holy

to

admit of converse

with an heathen

He believed also that Jesus could effect whatsoever he

pleased, by a word, and at a distance, without the intervene
any means
Nor did he doubt but that universal nature was subject to
his will far more than the most obedient soldier could be to

tion of

Ihe

commands

of his officer

He applied to some of the

with Jesus on his behalf.

Thus
Jewish

elders to use their interest

-Ver. 5.

On

our Lord's near approach to the house, the same humility

that had kept the Centurion from going to him, compelled him, as
of disrepect.
it were, to go, lest he should seem
Compare
guilty
Mati. viii. 13, with the text,
Ver. .
Ver. 7.
d

'"

THE CENTURION'S SERVANT HEALED.

270

Thus did he
alone

ascribe to Jesus a

power proper

(289.)
to

God

Well might our Lord's address to the discreet Scribe have

been applied to him h ]
Such a character as this could never meet with a
repulse from Jesus
kindness vouchsafed v to him by our Lord
Instantly at the request of the elders Jesus set off to

The

II.

the Centurion's house

He

who, though repeatedly importuned, declined to

a Nobleman s son \ went, at the very first summons,
to attend upon a Centurions servant
And no sooner met the Centurion, than he richly
visit

recompensed

He

1.

his assiduity

expressed his admiration of the Centurion's

faith

never hear of Jesus admiring the things of this

[We
world

He
tion k-

rather checked in his disciples such ill-judged venera-

But when he beheld the Centurion's

" he marvelled

faith,

at it"

Not that such exercise of grace was really unexpected by

him
Jesus both knew what was in the Centurion's heart , and
had planted there the very grace which he exercised m
But Jesus, as our exemplar, would teach us whal to admire
1

And shew us that the smallest portion of true faith cannot

be estimated too highly"
Our Lord declared in his very presence, that this faith had
not been equalled by any even of the Israelites themselves
Such approbation from his mouth could not fail of comforting the afflicted Centurion
2.

He

wrought the desired miracle in confirmation of

his faith

[By a simple act of his will he restored the servant to

perfect health
And told the Centurion that it should " be to him according to his faith"
Thus he removed the distress of the family in an instant
Thus too he confirmed the faith which had shone forth so

And
*
'*

Deut. xxxii. 39.

John
John

iv.
ii.

a Pt.

i.

46
25.
i.

50.

k
ra

Mark
Mark
John

xii.

34.

xiii. i,

i.

Ver. 9.

16.

2.

THE CENTURION'S SERVANT HEALED.

(289.)

And shewed

that

we could never expect

too

much

271
at his

hands

What advantage for eternal life did the Centurion derive

from hence
With what lively hope might he apply to Jesus for the
!

healing of his soul

We can never suppose that such love and piety, such humiwere left to perish
lity and faith,
!

No,

verily

eternity

That declaration

shall

be found true to

all

He

declared that many such persons should be

while
saved,
many, with clearer light and higher privileges, should be cast out
u the
[They who profess the true religion may be called
children of the kingdom"
But how many of them are destitute of the attainments
this heathen had made!
How many would have imitated that vile Amalekite rather
than him*!
3.

How many grudge the necessary contributions for keeping

r
up the houses of God
What doubting of Christ's power and grace, yea, what a
proud conceit too of their ovvu worthiness, is to be found
!

professing Christians
Surely what our Lord said respecting the unbelieving Jews
8
shall be realized in Christians of this character
And the humbler heathens, who walked agreeably to the
light that they enjoyed, shall be preferred before them
Nor can we doubt but that the Centurion, in reference to
whom these things were spoken, shall be among that blessed

among

number

APPLICATION
[Let us then learn to plead earnestly for ourselves
let a sense of tin worthiness
keep us from carrying our
wants to Jesus
Let us also sympathize with, and intercede for others
Job, like the Centurion, found benefit from his own inter-

Nor

cessions

Nor
others
p i
r

shall

our supplications be in vain either for ourselves or

Sam.

What

ii.
30.
a contrast to

him who,

q i Sam. xxx.
13.
entirely at his oicn expense, erected

a synagogue/or people of another communion

*
Mutt.

viii.

12.

Job

xlii.

10.

272

CCXC. THE WIDOW'S SON

RAISED.

vii. 14
16.
And lie came mid touched the bier; and
they that bare him, stood still. And he said, Young man, I say
unto thee, arise. And he that was dead sat up, and began to
speak. And he delivered him to his mother. And there came
a fear on all : and they glorified God, saying, That a great

Luke

prophet

risen

is

up among us; and, That God hath

visited

his people.

THE more faithful

he

will

abound

any servant of

God

is,

the

more

in labours

Of those who were men of like passions with us, none

ever equalled St. Paul
But our blessed Lord far exceeded all the children of
men

No day elapsed without fresh manifestations of his

power and compassion
He had on the preceding day raised the Centurion's
servant from a bed of sickness

Now we behold
to

We
I.

him employed

in

restoring a dead

man

life

shall consider

The miracle
The Jews used

of their

At

to bury their

dead without the precincts

cities-

Nain Jesus met a

the gate of the city

funeral pro-

cession

The principal mourner that followed it engaged his

attention
[She was a mother following her own son to the grave
How afflictive is such an event to u tender parent
This son had grown up to the estate of manhood
may see in David's lamentations for Absalom what an
!

We

affliction this

Her

loss

is

child
If one out of

grieved

was furlher aggravated in that

many had
how much more

this

was her only

died, she would have been deeply

in

losing him, in

whom

her affec-

had so long centered

That which added tenfold poignancy to her sorrow was,
that she was a widow
When her husband had died she had been consoled by her
tions

surviving child

But

THE WIDOW'S SON RAISED.

(290.)

But now she had none

left to

273

be the support and comfort of

declining years
Destroyed both root and branch, she had no prospect but
that her name woul<ibe extinct in Israel
]

compassion he wrought a miracle on her

Filled with

behalf
[Jesus, addressing himself to the mourning widow, bade
her not weep
How vain, how impertinent had such advice been, if given
by a common man
But, from him, it came as a rich cordial to her fainting
!

spirit

He

then stopped the procession, and said to the dead man,

Arise

Nor were

the hopes, occasioned

by

his interference, disap-

pointed

On other occasions he wrought his miracles at the request

of others a
This he performed spontaneously, and unsolicited by any
Nothing moved him to it but that very compassion which
brought him down from heaven
Nor did he exercise this power in the name of another
He spake authoritatively, as one who could quicken whom,
13

he would

Nor

did he merely recal the soul without renovating the

body

The
in

restoration to

life

and vigour was

effected perfectly,

and

an instant 6

To complete
"

the mercy,

" he delivered the man

to his

mother

And preferred the comfort of the widow to the honour he

himself might have gained in retaining such a follower J
Such a stupendous miracle could not

fail

of exciting

suitable emotions
II.

The

There

effect

it

is little

produced
in the scriptures to gratify

our curiosity

Hence
*

Intercession

was made

for the Centurion's servant,

for Jairus's daughter, by her own father ;

by his friends; for the paralytic, by his

distressed widow.
neighbours; but none besought him for this
b
xvii. 21.
Elijah arid Elisha obtained this power by prayer, i Kings
2 Kings iv. 33. ; and Peter wrought his miracles in the name of Jesus,
Acts iii. 6. and ix. 34.
* 2
*
John v. 21.
Kings, iv. 34, 35.
e

VOL.

"

III.

He

sat up,

and began
f

to speak."

THE WIDOWS SON RAISED.

J74

Hence

\ve are not told

was

the mother

what the man spake, or how

affected at the

first

interview with her

son
But,
born,

if

once she forgat her pangs for joy that he was

how much more her sorrows

wow-

Doubtless the scene must have been inexpressibly interesting

the

[we may conceive

man to his mother

But
minds

meekly

Jesus,

not easy to conceive the

it is

Nature would stimulate the reunited

majestic,

first

delivering

emotions of

their

relatives to expressions

of mutual endearment
Grace, on the other hand, would rather lead them first to
admire and adore their benefactor
Perhaps, looking alternately on Jesus and on each other,
they might stand fixed in silent astonishment
need not however dwell on that which, at best, is mere

We

conjecture

The

produced on the multitude

our instruction
effect

is

recorded for

They were all filled with fear

[The people that attended Jesus, and those who followed
the funeral, meeting together, the concourse was very great
And one impression pervaded the whole body
The fear which came upon them was a reverential awe
This is natural to man, when he beholds any signal appeari

ance of the Deity

It is equally produced whether God
appear in a way of
f
judgment or of mercy
Somewhat of this kind is felt by the seraphim before the
throne 6
And it would be more experienced by us, if we realized

more the divine presence

When

excited only by some visible display of the Deity,

generally vanish with the occasion
when it is caused by faith, it will abide and influence

it will

But

it is

conductHappy would it be

our whole

for us if

we were

'

pressed
2.

continually thus im-

They

glorified

God

[They did not know that Jesus was indeed a divine

person

But they manifestly saw

that he was

" a
great prophet"

And

Compare Acts
Jer. x. 6, 7.

v. 1 1.

and Luke

i.

65,

* Isai. vi.
<

x
Pfov.. xxv

THE WIDOW'S SON RAISED.

(290.)

And

that

God,

after

275

miraculous interposi" visited

tions for above three hundred
years, had again
his people"
In these tokens of God's favour they could not but
rejoice
Doubtless they congratulated each other on this
glorious
event
And gave vent to their gratitude in devoutest adorations
have reason indeed to fear that these impressions were
soon effaced
Happy had they been if they had retained this heavenly

suspending

all

We

disposition

But who has not reason to regret, that mercies produce too
transient an effect upon his mind ?
Let us at least profit by the example they then set us

And

labour to glorify

has conferred upon us

This history

,1.

of

may

God

for the inestimable mercies

he

teach us to

loose to the
things

sit

this life

[If we possess personal and family mercies, let us be

thankful for them.
The continuance of them is no less a favour than the restoration of them would be
But let us notinordinately fix our affections upon any created

good

We

know not how soon our dearest comforts may become

the occasion of our deepest sorrows
The case of Job affords a striking admonition to men in all
k

ages

Let

us then

endeavour to practise that advice of the

apostle

And place our affections on those things which

be taken from us m ]
shews us u hither we should

It

2.

deep

will

never

a season of

flee in

afliiction

[As no physicians could restore the widow's son, so none

he.il her wounded spirit
But there was one at hand, when she

could

little

thought of

it,

that could do both

That same Almighty Deliverer

And

trouble

calls us to

himself

is

ever nigh unto us

are bowed down with,

when we

Let us then

call

upon him under every spiritual or temporal

affliction

And,
k

Jobi. 13
ig.
* Col. iii. a.

T 2

Cor.

Ps.

1.

vii.

29

31.

15. Matt. xi. 28.

THE WIDOW'S SON RAISED.

276

And, with a conviction of

Peter

(2QO.)
say with

his all-sufficiency, lei us

We may

3.

take occasion from

preached gospel
[The word of Christ
days of his flesh
It quickens many
It rescues

in his

to bless

is

gospel

who were dead

them from

it

God

for the

as powerful as in the

in trespasses

and

sins

the second death, and awakens

them

to an eternal life

How many

have seen the

mourned, called forth to

Jesus

over which they .had long

by the almighty voice of

souls,

life,

Let the whole multitude of us then " fear the Lord ami
his goodness P"
Let us glorify him for sending us such an adorable Saviour
And let us seek, both for ourselves and others, fresh displays
of his power and grace ]
John

vi.

68, 69.

Hos.

iii.

5.

CCXCI. THE BLIND AND DUMB DJEMONIAC HEALED.

Then was brought unto him one possessed with
and dumb : and he healed him, insomuch that
the blind and dumb both spake and saw.
And all the people
were amazed, and said, Is not this the son of David ?

Matt.
'

xii.

22, 23.

devil, blind

THE

power of Satan is far greater than is generally

supposed In the days of our Lord it was exercised in a
visible and most tremendous manner
Perhaps God suf-

him to display his power then more than at any

former period, in order that the triumphs of Jesus over
him might be more manifest
have reason to be
thankful that since the apostolic
age a considerable restraint
has been imposed upon him Still, however, he retains a
fatal power over the souls of men
Nor is
human
fered

We

any

To
strength sufficient to counteract his malignant efforts
Jesus alone can we look for deliverance from him
He
alone who rescued this daemoniac from his
oppression,
can deliver us
From

the miracle before us

we

shall take occasion to

shew

L What

AND DUMB DEMONIAC HEALED.

(91.) BLIND

What power

I.

Though he

Satan

is

still

exercises over

2/7

mankind

not permitted to vex their bodies, he too

successfully
assaults their souls.
j

He

blinds

them

expressly asserted in the scripture, that Tie is the

" God of this
world who blinds the eyes of unbelievers 4 "
his
Through
agency they are kept from discerning their duty,
their interest, and their happiness
One would suppose that
none need to be told, That it is their duty to love and serve
God, and to cleave stedf'astly to their [ ord and Saviour that
it is their
highest interest to seek the favour of God and an.
And, that there is no happiness to be
everlasting inheritance
compared with the enjoyment of God's presence, and the
prospect of his glory Yet these things they cannot see
They
are even foolishness to the natural man b
And the broken
cisterns which can hold no water are preferred before the
is

[[t

fountain of living waters

What a lamentable proof of the
darkness of their understandings, and the blindness of their
hearts d
]
!

He

makes them dumb

" our
[The tongue is justly called
glory," because it is
the member whereby \ve most glorify God e But, as far as
respects this use of our tongue, we are as dumb as the very
beasts
speak not to God in fervent prayer and praise,
notwithstanding our daily wants should stimulate us to the
We speak not of
one, and our daily mercies to the other
God to our friends and families, but prefer every other topic
of conversation
speak notyb/'God in the world, even
though we witness the indignity with which he is every where
treated
Were we to hear our friend or fadier insulted thus
we should endeavour to vindicate their honour But for God
and his glory we feel no concern -And whence is this but
from the agency of that " Spirit, who ruleth in all the children
"
of disobedience f r
]

We

We

We
II.

need not however be cast down,

That

all

who apply

if

we

consider

to Jesus shall surely

obtain

deliverance

Our

blessed Lord

is

as able

and

willing to help us as

ever

[Nothing could withstand the energy of his word when

he was on earth Nor did any make application to him in

vam*
'2

c
e

Cor.

Jer.

iv. 4.

ii.

13.
Ps. xxx. 12.

T 3

Cor.

EphEph.

ii.

14.

iv. 18.
ii.

2.

THE BLIND AND DUMB

278

(291.)

now

that he is in
impaired
heaven and in earth committed
may exert it on behalf of his
the same zeal for his Father's

va n Y S then his strength

heaven ? Is not all power in
to him on purpose that he
church g ? And has he not
him down from
glory and our good, which originally brought
heaven and induced him to submit to death for us ? Surely
then we have no reason to doubt his ability or willingness to
]
help us in the time of need
i

Nor

any make

their application to him in vain

[His ready compliance with the requests of all the multitudes who came unto him, may justly warrant us to expect
relief at his hands
Yea, there are many living witnesses of

shall

power and grace from whose success we may derive encouragement However blind we have been, he will open the
eyes of our understanding However impotent we have been
his

with respect to the right use of our tongue, he will loose our
tongue that we may speak plainly He will fulfil" to us his
Our eye*
promises beyond our most sanguine expectations;
that were blind shall be opened, and our tongues that were

dumb

shall sing

No

"

sooner shall

we

obtain deliverance than

we

shall

find

III.

That an experience of his mercy will excite our

admiration and confirm our faith

Nothing astonishes the soul so much as a discovery of

power and grace
[The people who beheld the miracle, were amazed And
doubtless the person also who received the benefit, was filled
with admiration Thus is the converted soul made a wonder
unto many Many will " glorify God in him" Nor will he.
Christ's

How
less, whose faculties are renewed by grace
he now see his former bondage to Satan \ How
does
plainly
does he marvel at the rich mercy vouchsafed unto him
Above all, how does he adore the sovereignty of God who has
thus distinguished him from others
Often does he exclaim,
me, Lord ? why hast thou taken me, while so many
others are yet left in a state of nature ? ]

*wonder

Why

Nor

does any thing so

much

confirm

our faith

in.

Christ

[The people justly concluded from the miracle that Jesus

And can any one see the
effects of his grace, and not admire him in them ?
Can any
one receive his spiritual benefits, and not acknowledge his
When once we can say, He has
sufficiency to save the soul f

must be the promised Messiah

Eph.

i.

23.

opened
Isai.

xxxv.

5, 6.

(291.)

opened
for

us

others,
him to

DEMONIAC HEALED.

279
we can have no doubt of his ability to do
whatever we peed
We shall exultingly appeal to
Is not this the Christ
Yea, we shall recommend
others as a sure refuge, and an almighty friend
]

my

eyes,

APPLICATION?
1

To

who

those

are yet under the

power of Satan

we should

credit men's account of themselves, none

[If
of this description could be found
But are there none whose
lives evince this
melancholy truth ; none, whose powers of

speech have been employed only for secular and carnal purand who have been utterly blind to the beauty and
Know then, that however great
excellency of true religion ?
an object of commiseration a man is, who is incapable of
seeing to supply his own wants, and of speaking to make them
known to others, he is in a far happier state than you His
poses,

\vauts may^be supplied, yours cannot; his will end at death,

but yours will follow yen into the eternal world
Look then
"
to Jesus, and
pray with David,
Open thou mine eyes,"

"

Open thou my lips" Thus shall you become monuments

of his mercy, and adore him for his goodness to all eternity -}
2.

To

who have been

those

delivered from Satan

[No person restored to the use of speech and sight has so

much reason to rejoice as you Employ then for Jesus the

which he has given you And guard against the

He can again (alas how often does he !)both blind your eyes, and seal your lips In Jesus is your
Your application to him must be renewed yet
strength
In
this
daily
way you will grow in knowledge and in grace
And you will be progressively fitted to behold his glory and
to sing his praises for evermore
]
faculties

devices of Satan

CHRIST STILLETH THE TEMPEST..

CCXCII.
Matt.

viii.

of man

THE

27.

the men marvelled, saying^ What manner

that even the winds and the sea obey him ?

But

is this,

more we

see

constrained to admire

of Christ,

the

more we are

him

Every fresh miracle discovers to us more of his

unbounded power and grace
The disciples had often been struck with wonder at
the miracles wrought by him
T 4
They

CHRIST STILLETH THE TEMPEST.

280

They now beheld a miracle

were deeply interested
And were stimulated by

it

(2Q2.)

in

which they themselves

to

more exalted thoughts

of his august character

It will be profitable to enquire
I.

What it was at which they so marvelled

The disciples in crossing the lake were overtaken

by a

storm

And

were in imminent danger of being overwhelmed

by the waves
In this strait they called upon their Lord for help
[They had put

to sea

in

compliance with their Lord's

command*
Yet were they not exempt from the dangers incident

to

navigation
Christ himself submitted to be thus tossed by winds and

waves

And in so doing has taught us

b
in this tempestuous world
His
him

what

his

church must expect

having exerted themselves

disciples,

in vain, applied to

this they afford us a good example under our distresses

Perplexed by fear, and agitated by impatience, they addressed him rather in a querulous expostulation
.Alas
how feeble is our nature under the pressure of heavy

In

trials

How
against

we

apt are

God d

to

mix our supplications with complaints

They shewed however, with

their trust was
And that they

their weakness, in

all

had no hope but

in his

almighty aid

whom,
J

He

immediately interposed for their deliverance

[He could, if he had seen fit, have prevented the

storm

But then the disciples would not have discovered their own
weakness
Nor have seen this marvellous display of their Master's

power
It

is

for

the

same gracious ends

that

he permits our

troubles

And, when they have brought us to him in fervent supplication, he will deliver us from them
He arose from his pillow, and with authority rebuked the
storm
*
!

Ver. 18.

Job

iii.

23.

&

vi. 4.

& viu

20.

Instantly
Acts xiv. 22,
i

Pet.

i.

6, 7.

CHRIST STILLETH THE TEMPEST.

(292.)

28 1

Instantly the boisterous winds were hushed, and the roaring

billows silenced
Though at other times ihe waters after a stc-rm remained in
a perturbed state, at his command they subsided to a perfect

calm

Such

is

"

soul

the effect his word produces on " the tempest-tossed

Terrors, that appalled

clcud

the conscience, are dissipated as a

Temptations, that agitated the frame, are disarmed of their

power

And

afflictions, that overwhelmed the soul, are made to

"
" the
peaceable fruits of righteousness
Well might they marvel on an occasion like this
Nothing seems so much beyond the control of man as the

yield

winds and waves

But even these heard the voice and obeyed the will of the
Lord Jesus
Well therefore might the disciples exclaim, " What manner
"
of man is this
]
!

So stupendous a miracle should lead us

to consider

What

views of Christ will naturally arise from this

display of his power

II.

The

disciples,

scarcely
*/

But

through their ignorance and perplexity,

knew what

to us his

to think

conduct naturally suggests the following

truths
i.

Christ is the true and living God

[His sleeping, through fatigue, shewed him to be a

man

like ourselves

But

his exercise of such

power proved him

to be

God

also

Moses had opened

And

Elijah

the sea

by

had made a

his

path

wonder-working rod
through Jordan by

his

mantle

But both confessedly wrought

on

their miracles in

dependence

God
Jesus,

on the contrary, performed

this miracle

by

his

own

power

And
It

is

the sea

vvho, but God, is sufficient for such things?

spoken of as the peculiar prerogative of God to rule
g

Let us then bear

Jesus
Let us indeed

this in

make

mind

this the

in all our addresses

ground of our application

3
'

Actsxvi. 29
34.
Prov. xxx. 4. Ps. Ixv. 7

unto

2.
f

2 Cor. xii. 9.
* Isai. xlv. 22.

to

He

CHRIST STILEETli THE TEMPEST.

282

He

(292.)

never unmindful of his people's troubles,

however he may appear to be so
[The apostles rather reflected on him as though he
" cared not" for them
But his providential care was not the less exerted because
he was asleep
We also are ready on some occasions to think him unmind2.

is

of us

ful

We

too often adopt the impatient language of the church

of old

But
us k

the answer he gave to them,

is

never need to be afraid

we be embarked with

equally applicable to

We

if

him
His ark
winds

may

be tossed about and driven by tempestuous

But though every thing

the storm

He

3.

else should perish, that will outride

will

not withhold his aid on account of the'

weakness of our

faith

[The excessive
faith-

fears of his disciples

shewed

their

want of

He

therefore reproved them for having so little confidencehim

But he would not on that account refuse their request
In us also he too often sees the workings of unbelief
But he will " not be extreme to mark what is done
amiss"
He frequently when on earth relieved those who doubted
his power or his willingness to help them
And it is well for us that he still exercises the same pity
and forbearance
'Doubtless, however, the stronger our faith, the more speedy
and effectual, for the most part, will our deliverances be ]
in

4. He is as able to save us out of the greatest difficulas from the least

[We are ever prone to limit him in the exercise of hi*

ties

goodness

Nor

are even the

most signal manifestations of

his

power

sufficient to correct tbis propensity 1"

But he who created and upholds

them as he pleases

And

his

all

things can overrule

promises to his people are fully commensurate with

their wants

Let us then go to him under our

most pressing

culties
1

Isai. xlix.
14.
Matt. viii. t.

diffi-

And
Mark

ix.

22.

k Ib. ver.
15, 16.
m Ps. Ixxviii.
19, 20.

CHRIST STILLETH THE TEMPEST.

(292.)

And rest assured, that

n
to the uttermost
]

ADDRESS
1. To the

he

is

both able and willing to save u

disobedient

[God has been pleased

to

bestow on

man

the gift of

reason

And

to leave

Alas

how

mercy
They

him

vilely

a free agent in all which he does

do the generality abuse this transcendent

are

more regardless of the divine command than even

winds and waves-

And

this the

is

end

for

which God has so distinguished

us?
Is

the privilege of volition granted us to encourage our

revolt

not rather, that

rational service r
Is

it

our obedience to

God may

be a

Let the disobedient stand amazed at their impiety

Let them wonder that the divine forbearance is so long
exercised towards

them

Surely they have abundant need to offer that petition

that they may be more impressed with their clanger than
ever the disciples were
]
'

2.

To

those

who

truly

endeavour to serve the Lord

Christ
[All seasons are not alike in the spiritual,

any more than

in the natural world

The greatest

difficulties

may encompass you, when you have

the clearest evidence that you are in the

But know

that your

Lord

is

an

way of duty

all-sufficient, ever-present

belp

Do not then shun

may beset you

the path of duty because of any

trial

that

In the midst of all, possess your souls in faith and patience

And let the triumphant words of former saints be your
songP
Thus shall you have richer discoveries of your Saviour's
eare and love

And from

personal experience attest the truth of that

poetical description*
n

Heb.

Ps. xlvi.

vii.

Ver. 25.

25.
i, 2,

3 r 5.

* Ps. cvii.

-2330.

284

CCXCIII. THE GADARENE DEMONIAC.

v. 16
18. And they that saw it told them how it befdt
him that zcas possessed zvith the deiil, and also concerning
the szeine. And they began to pray him to depart out of their
coasts. And when he was come into the ship, he that had
been possessed with the devil, prayed him that he, might be

Mark
to

with him.

MANY
at

of our Lord's miracles have been

cavil:-, 1

infidels

by
This

has

afforded

much scope

for

their

profa

objections

Our modern Sadducees suppose

the

man

to

have

be;

only cured of an epilepsy

13ut there

is

abundant proof in the parable that he

\vas

really possessed
And that the swine

were driven into the sea, not by

a
two diseased men, hut by the devils themselves

The

healing of the dagmoniac, the destruction of the

swine, and the different conduct of the doemoniac and

Gadarenes on that occasion, are all adverted to in the
text

They may be

illustrated by,

and

will reflect
light upon,,

the following observations

I. Satan is a malicious and powerful

to

enemy

man

Satan had formerly more power than now over the

bodies of men
And dreadful was the tyranny he exercised over this,

poor Gadarene
[There were two dsemoniacs; but one

noticed as the

is

more remarkable h
Satan drove him from the converse and society of men
Satan enabled him to break the chains and fetters with
which he was bound
Satan made him a source of terror to others, and of misery
to himself

His power over the souls of men

much

[His agency
*

No

is

still

exerted as

it is

invisible

as ever
is

not the less real because

We

two men could drive twenty, much

swiue into the sea.

b

Matt.

viii.

28.

less

two thousand,

THE GADARENE. D/EMONIAC.

(293.)

We

may

discern

we do

as

it,

the wind,

28^

by

its

outward

effects

The

scripture represents

him

men

as leading

captive at his

\vill

He

keeps them from

converse with

all

God and

his

peo-

ple

He causes them to break through

son and conscience
He

stimulates

them

to a

all

the restraints of rea-

conduct injurious

themselves

to

and others

He

the god of

is

this

world,

and the promoter of

all

iniquity"

But, however powerful he

is,

there

is

One

superior to

him
Jesus

II.

is

ever able and ready to control him

The man, who had fiercely assaulted

others,

approached

Jesus with reverence

And Jesus immediately displayed his power over the
unclean spirit
e
[There were many evil spirits in this unhappy man
But as they acted under one leader, they are spoken of as
one
The spirit was constrained to acknowledge the august cha-,
racter of Jesus

And
expect

to deprecate the

wrath he had so .much reason to

Nor could he

He

retain possession of his vassal

any longer
could not even enter into the swine without our Lord's

permission
Satan asked permission, in order that he might destroy the
swine, and thus incense the Gadarenes against our Lord
Jesus suffered him to do it, in order that the Gadarenes
might see how great a deliverance had been wrought for the

poor daemoniac
Instantly the swine, possessed by the devils, rushed into the
n
sea and perished
But the man delivered from them was restored to his
right

mind
Thus was
1

the divine authority of Jesus undeniably manifest

to a),-]
2 Tim. ii. 26.
2 Cor. iv. 4.
Eph. ii. 2.
f
Ver. 9.
Ver. 7.
s Ver,
He was afraid lest Jesus should command him to
7.
go into the deep, that is, the abyss of hell, where his punishment
will at the last day be
greatly increased.
Compare Luke viii. 31.
and Matt. viii. 29.
h Ver.
i
Ver.
13.
<i

15.

THE GADARENE D/EMONIAC.

286

The same power

he

(293.)

exercise over Satan

on

[He is that stronger person who alone can overcome

man k
However enslaved we have been, he is able to deliver us

the

will

still

our behalf
trong

He

that once triumphed over principalities on the cross,

in us
His word has been effectual for the deliverance of thousands "
" Satan to buffet"
" his
If he .suffer
us,
grace shall be sufn "
ficient for us
If to "sift us as wheat," he will keep us that <c our faith
"
fail not
He has given us armour by which the weakest may withstand him P
And has promised in due time to bruise him under our

now vanquish them

will

feet

This benevolent act could not

of conciliating the esteem of all

fail,

one would suppose,

are greatly indebted to Jesus for restraining Satan, there is a wide difference in the

III.

Though

all

dispositions of different

The

ungrateful Gadarenes

men towards him

solicited his departure

from

them
[The Jews who owned the swine were justly punished for
keeping them
Yet were well recompensed for the loss of them by the dismission of the evil spirits
And should have rejoiced, that so mighty a deliverer was

come among them

Yea, they should have availed themselves of

his presence

to gain instruction

Hut they preferred

their

temporal to their spiritual in-

terests

And with one voice intreated him to depart from them

Thus do many act at this time when Jesus comes
them

to

in his gospel

" the Son of God,"

[While they acknowledge him to be
" What have we to do with thee?"
they exclaim,
They cannot endure to have their lusts mortified and slain
"
They dread his presence as an occasion of torment" to

them'-

Were

Luke

"

2 Cor.

p
*

xi. 21, 2-2.

xii. 7, 9.

11

Col.

ii.

Eph.

vi.

They

are averse 10 hear his word

(holy.

15.

^13.
lest it

" Acts xxvi. 18.

Luke ,\MK 31, 39.
1 Rom. >v*. a>.
should n<uke tht.m indan-

THE GADARENE DJEMONIAC.

(293.)

Were

287

not for the restraints imposed by Jesus, Satan

as he did the swine
Yet they love their chains, and hate their deliverer
They deprecate freedom from sin, as though it were the
it

would destroy them utterly

sorest

bondage

Their language resembles that of

text

the Gadarenes in the

Not

that they speak thus from ignorance or humility, like

Peter 1

The motives, which actuate them, are declared by our Lord

himself"
]
But the daemoniac had

far different

thoughts of his

benefactor

[He begged

to

become

a stated attendant and

follower

of Jesus

When, for wise reasons, his petition was refused, he acquiesced cheerfully in his Lord's will
He willingly denied himself, that he might benefit his
friends,

and glorify

his

Lord

He

gladly proclaimed to all around him what great things

Jesus had done for him
In discharging his duty he feared neither men nor devils
But lived a conspicuous monument of the power and grace
of Christ ]

Every one that has experienced a

resemble him

like deliverance, will

[A sense of benefits received will animate their souls

They will "devote themselves as living sacrifices" to their
>

God and Saviour

To enjoy and glorify him

will

be their highest ambition

Yet will they deny themselves many

to promote the welfare of others, or to

spiritual privileges
fulfil their relative

duties

Sure of divine protection, they will shrink at no danger

They will study only to walk worthy of their Redeemer
They will rejoice, like David, to commend him to others*
And to extend the knowledge of him to all around them ]

APPLICATION
from

[Let us enquire whether

"
lion ?"
this

We

we have been indeed rescued

roaring
must nut judge by extorted confessions, or occasional

prayers
Satan acknowledged Christ, and deprecated his wrath

But
Compare Job xxi. 14. with the
John

iii.

19, *o.

text.

Luke

v. 8.

fs. Ixvi. 16.

THE GADARENE DEMONIAC.

288

(293.)

But though " he believed and trembled/' he was a

devil

still-

"

Torment me not," who have no real

Thus many pray,
love to Christ, or desire after spiritual blessings
Let us seek a better and more certain evidence of our conversion
Let us obey his

commands, however dangerous or

self-de-

nyingand

Let us devote ourselves to his service,

live

to his

glory]

CCXCIV. THE WOMAN WITH A BLOODY FLUX HEALED.

Mark

v. 25
certain woman which had an issue of
29.
blood twelve years, and had suffered many things of many
physicians, and had spent all that she had, and was nothing
bettered, but rather grew worse, when she heard of Jesus,
came in the press behind, and touched his garment. For she
And
said, if I may touch but his clothes, I shall be whole.
was
dried
and
she
her
blood
the
;
up
straightway
fountain of
felt in her body that she was healed of that plague.

THE

miracles of our

Lord

much

afford

useful in-

struction

not perhaps always intended as types

afford a just occasion for spiritual observa-

They were
But they
tions

To

improve the miracle now before

Sin has introduced

I.

many

us,

we observe

lamentable evils into the

world
[Sickness and pain and death are the effects of sin
If our first parents had not sinned, these things had never
existed
The infirmities of the weaker sex are especially noticed in
a
this view
Deplorable was the condition of the woman mentioned in

the text

But incomparably worse effects have proceeded from sin

Our souls are altogether diseased in every part
The prophet's description of the Jews is applicable

to

us b

Our own confession is but too just a picture of our slate c

d
And, if we should die in this state, we must surely perish
II.
*
'

Gen. iii. 16.

" There is no health

in us."

Isai.
i

i.

Cort

5, 6.
vi. 9.

We

THE WOMAN WITH A FLUX HEALED.

(294.)

We

II.

289

are prone to rest in carnal methods of removing

them
[The woman- had employed mnny physicians
had spent her substance on them without any benefit
blame her not for using all possible means or' relief
But she had looked no higher than to the creature for

And

We
help

This conduct incensed the Lord against good king Asa e

in every age it provokes the eyes of his glory
In spiritual things we generally act the same part
Under slight convictions of sin we rest in purposes of

And

amendment
If guilt

lie

heavy on our souls, we flee to duties

to compensate for past neglects

And hope by them

Not but that it is right to use the means of salvation

But we should look through the means to the Saviour

And expect mercy, not for our diligence, but for his name's
sake
Unless we do this, our labour will end in disappointment ]
III.

However desperate our

able to heal them

disorders be, the

Lord Jesus

is

[The woman's disease had

baffled all the art of

medicine

But she hoped to find relief from the Lord Jesus

Nor was she disappointed in her application to him
There went virtue out of him and healed her instantly
The same power will he exercise over the diseases of

the

soul

The most heinous sins may be purged away by his blood

The most inveterate lusts may be subdued by his Spirit
1'

whole cloud of witnesses have

Nor

are there

wanting

many

of

testified

monuments of

living

power and grace.]

IV. The more we honour Jesus by
he bless and honour us

this truth

'

faith,

the

more

his

will

[Greatly did this diseased person honour Jesus by her

faith

She had heard of his unbounded power and benevolence

towards others
She trusted that he would exercise them towards herself-

Nor did she at all stagger through unbelief

Jesus therefore determined to bless and honour her
His inquiries were made, not for his own information, but
to brine: her into notice

And
*

2 Chron. xvi. 12.

Rom.

ix. 31, 32.

Manasseh, David, Solomon, Paul, &c. See

VOL. III.

Mic.
*

vi. 6, 7.
Cor. vi. 11.

Tim.

i.

16.

THE WOMAN WITH

30,0

(294.)

And to propose her as a pattern for the encouragement of

others
Pie not only conveyed, but expressly confirmed, her cure
And dismissed her with the endearing appellation of
"

daughter"

Thus

he

will

testify his love to all

How gloriously did he

who

rely

upon him

reward the confidence of the Hebrew

youths

Nor

any put their trust in him in vain

however numerous, shall surely be forgiven
difficulties, however great, shall surely be over-

shall

'

Their
Their
come m

sins,

ADDRESS
1. To those who

are unconcerned about their spiritual

maladies
are sensible that we are sinful creatures
profess an intention to seek forgiveness
Yet for the most part we defer this necessary work
If our bodies were disordered we should apply to the pby-

[We

all

And

jsician

We

should even spend our substance in procuring his

aid

And

with only an uncertain hope of obtaining relief

smallest labour too much for our souls
will not apply in earnest to our almighty Physician
Notwithstanding we could not fail of success in our application
And should be sure to obtain healing " without money and
this,

But we account the

We

without price"

What

strange infatuation possesses impenitent sinners Ifolly is it to prefer the transient welfare of a
perishable body, before the eternal welfare of an immortal

What extreme

soul

Let the conduct of

And

let

presence

them

this

woman

put such persons to shame

instantly avail themselves of the Saviour's

To

who desire to have their disorders healed

ever
[Man
prone to seek help in the creature^/zrsf
The Jews of old did this to their own confusion"
And God has declared, that all who do so shall fail of
success
Let us then be convinced that the sinner's help is in God
alone
And that all others are "physicians of no value"
2.

those
is

Let
k

Dan.

Mark

iii.

17, 25, 27.

xi. 22, 23.

'

Jer. xvii. 5, G.

Matt. xii. 31.

Hos. v. 13.

A BLOODY FLUX HEALED.

2gl

Let us never question the power or willingness of Christ

to save

Let us make, our zcay to him through all difficulties

obstructions
Let us stretch out our hands with humble boldness

and
and

confidence

Nor doubt but that virtue shall proceed from him to heal
our souls ]

CCXCV.
Luke

viii.

When

50.

Fear not

JAIRUS'

Jesus heard

believe only,

AFFLICTIONS may
ful to flesh

DAUGHTER HEALED.

and blood

and

it,

he answered him, saying,

made whole.

she shall be

well be deprecated

by us as pain-

But they are often the means of humbling us before

God
Multitudes came as suppliants to our Lord, who would
never have regarded him if they had not felt the pressure
of disease or trouble

The

rich

in

general were

acknowledge him
But they found that
could do them good

in the

the

hour of

most backward
affliction

to

none other

occasionally we see the opulent presenting their

supplications before him

Hence

Nor

did he reject the suit of any, whether they were

rich or poor

The answer he gave to the ruler of the synagogue is

recorded in the text
And it will naturally lead us to notice the ruler's
faith
I.

How

it

was

tried

Jairus (such was his name) had much to try his faith
[He had an only child (twelve years of age) in dying

circumstances-

Having heard much of our Lord's miracles, he applied

him on behalf of his daughter
And earnestly requested him to come and restore her

to

to

heal tli

But while he was returning with Jesus to his house, his

tervaut brought tidings that the child was dead
v 2
This

JAIRUS'

DAUGHTER HEALED.

(295.)

This was a dreadful shock to the parent's feelings

And might have utterly destroyed all his hopes ]
Thus it is that the faith of God's people is often tried
[They are enahled to make application to their God and
Saviour

But the storm

them
Their

in

the

meantime gathers thick around

difficulties so increase, that their

hopes seem almost

blasted

They have

cried for pardon,

and

an increasing

find only

sense of guilt

They have prayed

for deliverance

and experienced the

tation,

from corruption or tempSatan more violent

assaults of

thnn ever

Thus they

are almost ready to think that

God

has cast out

their prayer, and shut up his tender mercies from

Tt was in this manner that holy Job was tried

Yea, the experience of most, however

rally found to agree

But

in this*

them
is

diversified,

gene-

accumulated trouble was permitted for the

this

further exercise of the ruler's faith

How it operated
He was enabled humbly

II.

and confidently

to

depend on

Jesus
[It was his faith that first led him to Jesus for help
Nor, when his case seemed desperate, did he give up his

hope
probable that our Lord might perceive some rising
apprehensions in his mind
But he sustained him instantly with that encouraging word,
" Fear not "
Jairus expected now that his child should be raised as from
a sleep
The idea of sleep, however, only called forth the derision of
the mourners
Such was the fruit of their ignorance and unbelief
But the ruler himself resembled the father of the faithIt is

ful

11

-]

It

is

in this

way

that true faith will ever

shew

[It will surely lead us to Jesus for relief

It will make us humble and importunate in

tions to

We

him

shall

itself

our supplica-

not presently turn from him because our

difficul-

ties increase

We
Ps. cvii. 5, 6, 12, 13, 18, 19, 26,
27, 2&,
J Horn. iv. 18, uo, 21.

JAIRUS DAUGHTER HEALED.

We shall

rather adopt the expression of holy

Unbelief may prompt us to deride what we
stand

Job c
do not under-

But faith will make us acquiesce in God's declarations,

though we cannot fully comprehend them
And expect the accomplishment of his promises, however
his providence
may appear to contradict them ]
Jesus did not

How

III.

it

fail

to respect the faith that

honoured him

was rewarded

Jesus answered the ruler to the full extent of all his

wishes
[Our Lord reproved the excessive lamentations of the
people

And

encouragred them to expect the restoration of the

child

But he would not suffer those who had derided him to be

spectators of the miracle
He took with him, however, persons sufficient to attest it
He favoured the believing parents with admission to
behold

it-r-

And

restored their daughter, as it had been from sleep, in

their very presence
The child arose instantly, and walked as in perfect health-^For their further conviction he ordered food to be given to
the child
By this also he intimated, that though she was restored by
a miracle, she was to be kept alive by natural means

What

a rich reward was this to the believing suppliant

Nor

shall

any one who asks

in faith, be disappointed
d
[Our Lord has commanded us to ask in faith
And has assured us that petitions, so offered, shall be

answered by him 6
Things the most impossible to man, shall, if they will conduce to our good and to God's honour, be effected by the
f
prayer of faith
Crimes the most atrocious that ever were committed, shall
be pardoned g
Lusts the most inveterate that ever enslaved a soul, shall be
subdued h
The dead in trespasses and sins shall be raised, like Christ
himself, to a new and heavenly life*

Nor
heaven

shall
k

they

fail

of attaining eternal

A
APPLI"

Job xiii. 15.

Matt. xxi. 22.
* Acts xiii.
39.
!

Epb.

happiness in

i.

J9) 20, with

Mark
Mark

xi. 24.
ix. 23.

h Isai. lix.
19.
ii.

5, 6.

John

iii.

Cor.

vi.

11,

15. Isui, xlv. 17,

DAUGHTER HEALED.

JAIRUS'

2Q4

APPLICATION
[Every man must
The

(295.)

expect trouble in this vale of tears

must look forward to a day of

dearest friends

separation
But let every trouble drive us to the compassionate Jesus
And every want be spread before him in prayer
are not now indeed to expect miraculous interpo'

We

sitions

Nor ought we to ask for temporal blessings in an

manner
We should commit the concerns of this life, to

unqualified
his all-wise

disposal
for spiritual blessings we cannot be too importunate
faith in his word be too strong

But

Nor can our

What
The
n

follow

he said to Martha he
advice of Jehosaphat

still

is

m
says to us
the best direction

we can

Let us not then limit his tender mercies

we resemble the Samaritan lord, we shall fare like him
Let us not in renewed troubles be like the unbelieving
Jews P
But let us bear in mind that encouraging declaration iAnd determine henceforth to live like the apostle r ]
If

m John

Phil. iv. 6.

2 Chron. xx. 20.

f Ps. Ixxviii. 20.

xi.

40.

i Kings vii. 2, 17.

9
Eph. iii.2o.
*

Gal.

ii.

20.

CCXCVI. TWO BLIND MEN HEALED.

ix. 28
30. And when he was come into the house, the
blind men came to him: and Jesus said unto them, Believe ye
that I am able to do this?
said unto him, Yea, Lord.

Matt.

They

Then touched he
be

it

unto you.

their eyes, saying,

According to
their eyes were opened.

And

your faith)

E are so much accustomed to read and hear the

miracles of our Lord, that the recital of them
produces
little or no effect
But had we seen the multitudes of
diseased people
continually thronging to him, crying
after him, and
breaking in upon his retreats when he
was in the houses of his friends, we should have been
In the passage before us we have a
greatly astonished
specimen of

their

importunity

Two

blind men, having

in

TWO BLIND MEN HEALED.

(296.)

in vain supplicated
followed him into

295

our Lord's assistance in the street,

an house, and there obtained that

relief, which, from prudential considerations perhaps,

he had not chosen to impart in the presence of the

people
observations which

Waving many

will

arise,

when

another miracle, exactly similar to this

shall be consiwe
shall
two
fix
attention
our
dered,
upon
things, which
are very strongly marked in the words before us ;
,

I.

The object of faith

The whole sacred volume

God

is

to be received

by us but
;

the proper object of our faith

His perfections are the foundation on which we build

has revealed in

and though every

it

equally an object of our

fave, yet there seems a propriety in regarding his power as
the more immediate object of our faith ; because it will
perfection

is

be to no purpose to believe him well-disposed towards

we do not also believe him able to effect his gra-

us, if

cious intentions
[In confirmation of this we may observe, that in the most
eminent instances of faith, the power of God has been chiefly
b
regarded
And in the most remarkable instances of unbelief, his
c
Moreover God
power has been principally doubted
in a peculiar manner points out this attribute to our notice d,
6
expostulates with us for not attending to it sufficiently , and
exhorts us to take it for our strength*
]

The address of our

us further to remark

Lord

to the

two suppliants leads

II.

Matt. xx. 30

Abraham, whose

the power of

and

to

raise

The

34.
faith is so highly

commended, had respect to

God to give him a son in his old age, Rom. iv. 19 21.
him up from the dead, Heb. xi. 19. In dependence on

Jonathan attacked a Philistine garrison, i Sam. xiv. 6. Jehosa~

p/iat went forth against three confederate armies, 2 Chron. xx. 6, 12.
and the Hebrew youths withstood the command of the Babylonish
monarch, Dan. iii. 17, 18.
c
Sarah questioned the power of God to give her a child,
Gen. xviii. 12
As did also the Israelites to give there bread
14.
and flesh, Ps. Ixxviii. 20. Moses himself on one occasion staggered
at God's promise, from an apprehension that it could not be perthis,

formed, Numb. xi. 21, 22. And Martha deemed the putrid state of
her brother's corpse an insurmountable bar to his restoration to life,

John
d

xi. 39,

Ps.

Ixii.

40.
ji.

Isai. xl. 28, 29.

U4

Jsai. xxvi. 4.

TWO BLIND MEN HEALED.

(296.)

The importance of faith

II.

[Our Lord makes more enquiry after this than after any
He overlooked many faults, where this was
other grace 8
exercised ; and disregarded every thing that was apparently
He invariably bestowed
good, if this were wanting'
k
the highest encomiums upon it ; and made it, riot only a
condition, but the very measure of his favours
]
11

APPLICATION

To

1.

unbelievers

men may

manifest a very considerable earnestness

about salvation, and yet leave room to doubt whether they
really believe in the all-sufficiency of Christ, how evidently
must thty be unbelievers, who have no solicitude about their
eternal welfare!
Think then, what will you answer to the
Lord when he shall enquire respecting your faith ? And what
will you do, if he should say, Be it unto you according to your
If you
faith?
Alas! you need no greater curse than this
have no more pardon, peace, or glory, than in proportion to
your present exercise of faith, you will be miserable indeed
remember the fate of the unbelieving Israelites ; and flee to
[If

Christ, lest ye perish after their

2.

To

those

who

are

example of unbelief"

weak

in faith

[Can you see the multitude of our Saviour's miracles, and

entertain any doubt of his sufficiency ? or the examples of so
many that were strong in faith, and not be ashamed that,
with your superior advantages, you should ever indulge unbeO fix it in your minds, that Jesus is able to save to the
uttermost, and to keep that which you have committed to
him n Believe in the Lord, so shall you be established, believe his prophets, so shall ye prosper
But if ye will not
Relieve, neither shall ye be established P -]

lief?

3.

To
[You

believers in general
will

find that

peace

of mind, purity of heart,

victory

He

enquired to this effect of Martha, John xi. 16.; of the blind

ix. 35.
See also the text.
h He
might have justly reproved the nobleman's impatience,
John iv. 49.
1
The zeal and love of Peter were no longer approved when his
faith failed him, Matt. xiv. 31.
Nor did Jesus regard the ready
obedience of his disciples in ferrying him over the lake, when they
discovered such timidity and want of faith, Mark iv. 40.

man, John

k
Mutt. viii. 10. and xxi. 21, 22. See particularly 2 Chron. xvi.
where it was not only commended, but rewarded.
Markix. '23. Matt. viii. 13. and xv. 28. See also the text.
m Heb. iii.
n 2 Tim. i.
12.
18, 19. and iv. Jl.
? 2 Chron. xx. 20.
f Isai. vii. 9.
1

8,

TWO

BLltfD

MEN HEALED.

2Q7

victory over the world, and indeed all that you hold dear,
vary according to the weakness or stability of your faith
Beware then of ever " limiting the Holy One of Israel"
" what is
Beg that
yet lacking in your faith may be per"
fected q
-And seek to become " strong in faith, giving glory
to

God"]
1

Thess.

iii.

10,

THE FIVE THOUSAND FED.

CCXCVII.

Luke ix. 12, 13. And when the day began to wear away, then
came the twelve, and said unto him, Send the multitude away,
that they may go into the towns and country round about,
and lodge, and get victuals : for we are here in a desert
But he said unto them, Give ye them to eat.
place.

WITH our active services for God we should

devotion and retirement
And be " careful of our
"
cultivating that of others

But there are

calls,

own

which

vineyard, while

may

blend

we

are

supersede our private

duties

When

the occasion

rather than sacrifice

Our Lord had

"

is

"
urgent,

God

will

have mercy

retired to a desert for the purposes

of

solitude and prayer

But, the people still following him, he denied himself
these necessary enjoyments

And renewed his

We
I.

shall call

The

labours with his wonted earnestness

your attention to

zeal of the multitude

They followed Jesus when he had withdrawn himself

from them
[They had pressed upon him so that he had not had
a

leisure to eat

To

bread

relieve himself for a season

from

their importunities,

he

took ship

The

people, seeing whither he directed his course, ran before

Unmindful
*

Mark

vi.

31.

Jf

Ib. ver. 33.

THE FIVE THOUSAND FED.

298

Unmindful of

their

own

" desert "

lonely

And, though
to depart from

How

destitute of

him

wants,

(297.)

they followed him to a

" food or
lodging," were unwilling

was pure, may indeed admit of

far their zeal

doubt
[Some perhaps were really

desirous of divine instructionOthers sought nothing but the healing of their bodily dis-

orders

And

many were

too

actuated by no better motive than

curiosity

Thus we learn from their conduct how much may be done

by those who, notwithstanding their zeal, are strangers to vital
godliness

But

their

conduct condemns the supineness of luke-

warm Christians
[It would not indeed be expedient for us to imitate them,
altogether

character of Jesus, and the paucity of faithful

them in neglecting, for a season, their
temporal concerns
Whereas we have many stated opportunities of religious

The august

instructors, fully justified

instruction

And may attend the ordinances without neglecting our

worldly callings
But we should imitate them in their thirst for divine knowledge

We

and

should, like them, be willing to deny our present ease

interests

And

(in heart and affection) forsake all to follow Christ

that the conduct of the generality did not form such a
contrast to theirs
]

Our Lord would

their

II.

not thwart their wishes, or disappoint

hopes

The

He

miracles that Jesus wrought for them

pitied the people

because they were as sheep with-

out a shepherd

He

instantly

resumed

his labour

both for their souls

and bodies

And

provided them a plentiful supply for their present

necessities
try the faith of Philip, Jesus enquired about purbread d
of
chasing

[To

But
?

Ver.

1,

John

vi. 5, 6.

THE FIVE THOUSAND FED.

(297.)

But having determined to supply the people by a miracle,

he ordered them to he seated in ranks upon the grass
He took the five loaves and two smalJ fishes which were at
hand, and, looking up to heaven, pronounced a blessing upon,

them

By

this

he has taught us to acknowledge

God

in his

boun-

adore him for them

He then brake and delivered the bread to the disciples, that
they might distribute it among the multitude
In the disciples' hands the bread, though
constantly imparted, suffered no diminution
Thus all became spectators and witnesses of the miracle
All too were filled and satisfied with an ample repast
How infinitely did the grandeur of this feast surpass that
6
given by king Ahasuerus
And what an evident demonstration of Jesus' Messiahship

and

ties,

to

did

it

afford

he

Nevertheless
wasted

[He ordered

would not

suffer

any thing to be

the remnants of the bread and fish to be

gathered up

Of these there were not less than twelve baskets full f This afforded an additional confirmation of the miracle
By this too he shewed that, not the poor only, but even the
most opulent, should exercise frugality ]

From

this history

We

i.

may

we may IXFER

that,

safely trust in Jesus for a supply of

our

wants

[He often suffers his people to be reduced to a state of

indigence
But by this means he discovers to them more fully his care
over them
Nor does he ever fail to fulfil the promise he has made
them

We

are not indeed in these days to lock for miracles

in ten thousand unforeseen ways supply our

But he can
wan ts

he that gives provision to the whole universe

is no less exercised in the production
of the fruits of the earth than it was iu the miracle beIt

is

His almighty power

fore us

And

in the season of

our necessity he

will interpose for

our

relief-

Let
e
'

Esth.

i.

47.

Probably much more than there was at the beginning.

* Matt. vi.
33.

THE FIVE THOUSAND FED.

30O
Let us then,

b
given us

(29?.)

him, follow the direction

upon

We

2.

in firm reliance

should be contented with mean and humble

fare

[Our Lord occasionally attended

at feasts to

which he was

invited

Nor is it unlawful for his followers

them
But when he feasted ten thousand

also to

be present at

people', he gave them

k
only the provisions suited to a laborious fisherman
How unseemly then is it for his followers to be men given
'

to appetite!

Or

to

squander away

their substance in splendid entertain-

ments!

How

does

provisions

it

And under
Paul

St.

rather

become them

to be satisfied with

mean

the greatest straits to adopt the language of

1
!

We

should be ready at all times to communicate of

3.
our substance to others
[The loaves and fishes were all the provision which the
apostles Had
Nor is it probable that they had any great store of monej
to purchase more
Yet all without reluctance complied with their Lord's com-

mand"
Thus we also are directed to exercise liberality to the poor"
And what we do for them, Christ will accept as done for
himselfP

k Ps. xxxvii.
3.
k

'

Barley bread, and cold dried

fish,

Matt. xiv. 21.

with water out of the brook in

J
the desert. John vi. 13.
Phil. iv. 16.
n It should seem that 200
pence, about six guineas, was all the
stock that they and their master had at that time to subsist upon,
n
Ver. 13.
John vi. 7.

Ueb.

xiii.

CCXCVIII.
Matt.
sea,

Matt. xxv. 40.

16.

xiv. 26, 27.

CHRIST WALKING ON THE SEA.

When

saw him walking on the

and they
is a
spirit :
But straightttay Jesus spake unto themf
the disciples

they were troubled, saying, It

cried out for fear.

faying,

Be of good

THE

Christian's

denying

cheer

it is

be not afraid.

duties are often difficult and self-

Nevertheless he must do the will of God, and

leave

CHRIST

($98.)

WALKING ON THE

SEA*

3O1

leave events to his all-wise disposal

Jesus ordered his
disciples to go in a small vessel to Bethsaida, while he

who had been

fed by him
They, probably approving
had been made to invest him with royal authority", were
somewhat averse to leave him; but, being commanded to
b
In the prosecution of their duty they
go, complied
were overtaken with a storm, which not only obstructed

dismissed the multitudes,

in their hearts the proposal that

their progress^

but threatened their

lives

In

this state

they were greatly terrified ; but they soon found that the
way of duty was the way of safety
In elucidating the miraculous interposition of Jesus on

we

their behalf,

The power he

I.

He came

to

shall notice

exercised

them walking on the sea

[Jesus, after dismissing the multitudes, retired to a mountain to pray

And thus by his own example taught us all, and especially

however pressing our public business may be,

should redeem time, even from sleep, for the purposes of
private devotion
In the meantime his disciples, driven from their course,
were contending with the storm c But Jesus went to their
relief; and, having no boat or attendants to convey him,
Walked to them upon the tempestuous waters ]
ministers, that,

we

This he did from the purest and most benevolent

motives
[Had he been actuated by a vain ostentation, he would
probably have continued walking on the sea, instead of going
into the ship, that the people of Capernaum also might
behold him d But his disciples were to be his witnesses to the
world ; and, being very slow of heart to believe, they needed
more abundant testimonies for their conviction Now the
walking upon the sea was known to be an indication of divine

up

power

He

therefore gave them this evidence on purpose to prove

his Messiahship ; and, by means of it, he wrought a
conviction on their minds, which his other miracles had failed

them

to

to produce

Johnvi. 15.

They were ordered

,,

'ntxyaucrsv, ver. 22.

go over a small bay to Bethsaida; but

striving against the winds which drove them out to sea towards Capernaum, they were, after many hours, only a league from shore.
*
Besides, he had just refused to be made a king.
f
*
Job ix. 8.
Ver. 33. with Mark vi. 52,
to

CHRIST

302

The

first effect

WALKING ON THE

produced by

his

SEA.

(298.)

appearance to them,

leads us to notice

The

II.

His

fears he occasioned

disciples

were extremely

terrified at the sight

of

him
[The day but just beginning to dawn, their view of him
was very indistinct They supposed him to be a spirit They
knew that it was an evil spirit who had raised the storm by
which Job's family were destroyed 8 and they possibly might
think that such a spirit had stirred up this tempest, and was
now coming to overwhelm them utterly Filled with terror,
they cried aloud ; accounting him an object of dread, whom,
if they had known him, they would have regarded as their
most seasonable, most welcome deliverer But the trouble was
necessary, in order to engage their more fixed attention to the
;

miracle

now

Thus

exhibited before their eyes

~\

are the Lord's people frequently harassed

by

unnecessary fears
[All are called to sustain some conflicts in the path of
And in the midst of trouble the mind is apt to faint
If our difficulties or dangers be great, we are prone to indulge
despondency, and to increase by imaginary fears the calami-

duty

under which we labour How often has that been a

source of trouble to us, which should rather have been an
How often have we foroccasion of joy and gratitude
gotten, that God is pledged for our support, while we continue in the path of duty And that there are a thousand
unforeseen ways in which he can appear for us, when we
think him most unmindful of our state!
But, however disbe
for
a
fears
we
shall have reason
our
moment,
tressing
may
to be thankful for them, if they be the means of impressing us
with a more abiding sense of Christ's love and faithfulness
Yea, they are often permitted, and even excited by him, for

ties

this very

end

however were amply compensated by

III. The condescension he manifested

These

fears

He instantly dispelled their fears in the kindest and

most condescending manner
[He at first appeared as though he would pass by them
But, having tried them for a moment, he revealed himself
unto them ; and bade them dismiss their groundless fears
He moreover went up into the vessel to them And immeb
J
diately the ship was wafted to its destined porl

Thus
* Job

i.

fc

ia, 19.

John

vi.

21.

CHRIST WALKING ON THE SEA.

(298.)

Thus does he

303

at this time also

allay the fears of his

people
[Are they distressed by reason of fierce opposition? he
reminds them that, with him on their side, they have none to
1

Are they overwhelmed with heavy trials? his presence

is
urged by him as an abundant ground of consolation and encouragement
Are they desponding under an
apprehension that they are forsaken by him? he gently reproves their unbelief , and assures them of his unremitting
care m Whatever be the source of their discouragement, he
bids them not fear"
And commands his ministers to labour
more especially in comforting their afflicted minds
Thus,
by revealing himself to them, he removes their trouble and,
by his presence with them, carries them forward towards the
haven of rest ]
fear

with them

11

INFER
There is no state in which Christ can not save us
[Our difficulties may be greatly multiplied, and appear
But "his hand is not shortened that
utterly unsurmountable
1.

it

cannot save; nor

is

his ear heavy, that

cannot hear"

it

" made the

depths of the sea a way for the ransomed
to pass over," and saved Jonah in the belly of a fish, can never
be at a loss for means to deliver us On the contrary, the
greater be the obstacles to our salvation, the more will he
magnify his power and grace in effecting it }

He who

There is no state in which Christ will not save us

[He sees us when we little think of it; and is often nearer
us than we imagine
Our conflicts may be long; and he
2.

to

may

suffer all

appear
with us

But he

our endeavours to be frustrated

some unexpected way

for us iu

And

will

his

presence
both alleviate our labours, and crown us with
success
Only let us invite him into the vessel with us, and
we shall gain in safety the desired haven 3
1

shall

Isai. xli.

10

15.

Isai. xlix. 14, 15.

k Isai.

Luke

xliii. i, 2, 5.

xii. 32.

CCXCIX. PETER SAVED WHEN SINKING

Isai. xl.
Isai.

27
xxxv.

31.
4.

IN THE SEA.

But when he saw the zoind boisterous, he

and beginning to sink, he cried, saying, Lord,

Matt. xiv. 30, 31.

teas afraid

And

immediately Jesus stretched forth his hand,

said unto him, O thou of little faith,
wherefore didst thou doubt ?

save me.

and caught him, and

MEN'S
tray

them

constitutional propensities are apt to beWhatever be the natural

errors

into

many

frailties

PETER SAVED WHEN

304

(299.)

of any person, they usually form the weak part

even to his latest hour The force of
them is no -where more strongly exhibited than in the
conduct of Peter He was of a bold, forward, confident
This led him on many occasions to act with
disposition
indiscretion, and often brought upon him a just reproofIn the passage before us he needlessly solicited a trial of
his faith
And the experiment terminated in his shame
The account given of it in the text, leads us to observe
frailties

of

I.

his character

We

should not needlessly seek

which we are called

in the

trials,

nor fear those to

way of duty

are very apt to rush into temptation; And to think

be able to endure it But this is, in fact, to tempt
It is the very thing to which Satan endeavoured to

[We
we

that

God

shall

Peter indeed was actuated in part by

But there was evidently -no small degree of

persuade our Lord

faith

and love

ostentation in his request to our Lord

Though he did not

yet he presumptuously asked permission to display the grace, which he fancied himself possessed
of And our Lord gave him the permission, in order to shew
him his own weakness Nor can we expect any different issue,
On the other
if we presumptuously run into temptation
hand, we should not fear, if we be called into trials in the
way of duty If there were the most inveterate enemies close
to us, we should not fear If there were the sea itself before
" Before Zerubbabel the mounus, we should go forward
tains shall become a plain," and " the depths of the sea a
way for the ransomed to pass over" Wherever duty calls,
we should go And leave the consequences altogether to
venture without a

call,

God

But they who needlessly rush into difficulties, will

trial, as this same Peter did in the hall of
judgment They only who wait for the pillar and the cloud,
fail in

the hour of

will be

kept from falling

we be

any time in trouble we should call upon

Jesus for help
[Here Peter did right Indeed he could do nothing else
A sense of his weakness and danger brought him to his right
mind Thus should we do under every trouble, whether temEven where our own imprudence has
poral or spiritual*
b
brought us into the trial, we should call upon him for help
Jesus is ever nigh at hand to help us And is able to extriHis almighty hand stretched out,
cate us from any danger
II.

If

at

can save us instantly As the sight of the bnzen serpent

healed those that were on the verge of death, so an humble
*
b

petition
Ps. cxxx, i, 2. and xviii. 3
5.
See Jojiah i. 12. and ii. i, 2.

SINKING IN THE SEA.

(299-)

305

His
petition to the Saviour will bring us all-sufficient help
word to all is, " Call upon me in the time of trouble, and I
will hear thee, and thou shalt
]
glorify me"

Though he may rebuke our unbelief, yet he will not

refuse the aid which we solicit
Hence Jesus
[Faith is that which most honours God

III.

faith of persons even more than their humithe other hand, unbelief most dishonours
him Other sins pour contempt on the law, but unbelief
reflects
upon the lawgiver as destitute of truth, or power, or
love
This therefore Jesus notes with peculiar disapprobation
But
Justly did he reprove it in Peter; as he will also in us
he will not be extreme to mark it He reproved it, in a distressed parent d ; butgranted his request
So he will make us
to feel his displeasure but he will not shut his ear to our cry
If we had all the guilt of the universe, or the most deeprooted lusts that ever man had, our prayer should prevail for
the removal of them
And the soul that once appeared to be
sinking to perdition, shall be securely embarked in the same
vessel with Jesus
Nor shall it be long ere it be brought in
to
the
haven
of eternal rest ]
safety

always noticed the

lity

or love"

On

ADDRESS
1
The presumptuous
.

[Learn from Peter to shun vain confidence, as you do

from Lot's wife to avoid a worldly spirit Be not highminded, but fear Yet when the pillar and the cloud move,
fear not
Be strong, not in your own conceit, but in the grace
that

is

2.

in Christ Jesus

The doubting
is

[Unbelief

a sad enemy

in

the time of

trial

It will

weaken us, and expose us to great danger Guard against it,

and pray, "Help thou my unbelief" Be thankful however
for the smallest portion of faith

be ever so small, it shall

" Believe in the
Lord, so shall ye prosper; believe his prophets, so shall ye be
"

remove mountains, and save the

established

If

it

soul at last

The

confirmed believer
3.
[Labour to unite fear and confidence, caution and boldness
You are as a light in the world and in the hour of
;

Be strong then in faith,

eyes will be upon you
So shall you be preserved in every
giving glory to God
danger; and the church be edified by your example ]
trial

many

Matt.

viii.

Mark

ix. 23.

10.

and xv. 28. and Luke

vii,

50.
t

VOL.

III.

306

CCC. THE DAUGHTER OF THE CANAANITESS DISPOSSESSED.

Jesus answered and said nnto htr,

rcoman,
And
:
be it unto thee even as t/iou wilt.
frent
ir daughter was made whole from that very hour.

IVfatt. xv. 28.

is

thy faith

RETIREMENT

is
necessary for all; especially for those
Cut on certain occasions it
minister in holy things
must be sacrificed to the pressing calls of duty Jesus

who

had retired to the country near to Tyre and Sidon on

But this
purpose that he might enjoy some privacy
Canaanitess, having heard of him, went to importune
him on behalf of her afflicted daughter Nor was her
intrusion, however unseasonable, displeasing to him
In discoursing on the relief afforded her, we shall
notice
I.

The disposition and conduct of this distressed heathen

The commendation \\hich our blessed Lord himself

bestowed on

her, naturally leads us to a

tigation of her character

minute inves-

Behold

Her love
[She considered her daughter's affliction as her own ;
and, when imploring relief for her, cried," Have mercy upon
ME" And knowing that there was One able to help, she
sought him out with diligence, and applied to him with
1.

importunity
VVe too, like her, may be deeply affected with the bodily
and may make application to phydisorders of our children
sicians on their behalf
But, though we know the power of
Jesus to' heal disorders, and the utter inefficacy of all human
means without his l/iessing, how rarely do we spread our wants
before HIM in fervent prayer
Yea, when we see the souls
of our relatives possessed by Satan, and are assured that none
but Jesus can deliver them, we profess perhaps to pity them,
but find no disposition to intercede for them at the throne of
;

Or, if we occasionally put up a petition for them, we

shew by the coldness of our prayers how little regard we have

grace

that an heathen woman

interests
Alas
should have so much greater concern for the bodily welfare
of her child, than we feel for the souls of those who are most
for their eternal

nearly related to us
2.

Her

humility
[Nothing could express more unfeigned humility than
her demeanor did on this occasion
She addressed our Lord
in

THE CANAANITESS DISPOSSESSED.

(300.)

307

most profound respect, and prostrated herself before him with the deepest reverence
And, when he, by
in terms of

compared her to a dog, she, instead of

an insult, acquiesced in the appellation given her,
and, with an ingenuity which nothing but the most unfeigned
humility could have dictated, turned into a plea the name
insinuation at least,

deeming

it

which seemed

'"

convey nothing but discouragement

Truth,
Lord, I am a dog yet as the dogs eat of the crumbs that fall
from the master's table, without being considered as robbing
the children, so, if thou grant ine this one favour, it need not
be any diminution of the mercy which thou hasl treasured up
for the .lews, in comparison of whom I am worthily esteemed
to

a dog"

Thus should we also conduct ourselves in all our addresses at

the throne of grace; our posture should be humble, our spirit
contrite, and our acknowledgements full of self-lothing and
self-abhorrence
3.

Her

faith

[This, as

commended
held him as

being the root of all, our Lord more especially

Indeed her faith was exceeding great
she bethe Lord, the son of David," the true Messiah
:

tf

to effect a cure, when it far surpassed

yea, she believed thai he could effect it at
a distance, and by a word only
She was no less persuaded
of his willingness to grant her petition ; and therefore she persevered in her request in spite of all her discouragements
And, when our Lord declared that her request was granted,
she departed with as full a persuasion that her daughter was
delivered from the unclean spirit as if she had seen the change
accomplished before her eyes
What an -admirable pattern was she in this respect! It is
thus that we also should approach him, not doubling either
his ability or willingness to help us; and, when we hear his
them with the fullest
gracious declarations, we should trust in
assurance that they shall be accomplished to us ]

She believed him able

human power

all

4.

Her

patience

she besought our Lord, he took no notice of

shefollowed him with her intreaties, insomuch
that the disciples, merely to get rid of her, became her advocates, he refused to hear her intercessions, and assigned to
them a reason which to them appeared unanswerable When
she still, with increasing humility and fervour, urged her
was repulsed, and that too in terms which
request, she also
have been interpreted as reproachful and injurious
-,

h er

[When

first

When

might
I^ow oersons
tible

in bitter

of neglect, and

anguish of mind are peculiarly suscepinsult, especially from those

of

much more oi
x 2

THE DAUGHTER OF

308

(300.)

of whom they had entertained an high opinion, and from

whom they had expected a very different treatment Bui,
instead of being irritated, she endured all with the meekest
submission*, and determined to persevere till she should obtain

her request

Thus when answers to prayers are delayed, we should con" [ will not let thee
tinue urging our petitions, saying,
go
b "
should
me
Nor
any thing ever induce us
except thou bless
to entertain hard thoughts of God, or to. murmur at his
dispensations towards us, seeing that we deserve nothing at
hands but shame and contempt

his

While we admire the conduct of

this

woman,

let

us

also contemplate

The behaviour

II.

of Jesus towards her

For some time he seemed

to act in a

manner unworthy

of himself

[Towards all others he shewed himself kind and condescending, and ready to administer the relief they solicited
Yea, he frequently almost obtruded himself upon the notice
of men, and urged them, as it were, to ask for blessings at his
hands Even to the abandoned of all characters he displayed
e
But towards this distressed
this readiness to impart mercy
of
all sympathy, or compassion
destitute
he
seemed
suppliant
He had indeed reasons abundantly sufficient to justify his
conduct: he chose to draw forth the grace that was in her
heart, and thereby to reprove the indifference of those who
called themselves exclusively the children of God
By the
the
too
he
rendered
benefit
more
acceptable to the
delay
woman, and the woman herself a brighter pattern unto us
In a similar way,and for similar reasons, he sometimes hides
his face from us, and turns, as it were, a deaf ear to our comAnd, if we listened to the dictates of impatience and
plaints
" What
unbelief, we should be ready to exclaim,
profit is
there that we should call upon him ?"
]

But at last he answered her most sanguine expectations

[He who had appeared so regardless of her cry, at last

bare testimony to the greatness of her faith

How cheering
must his commendations have been to her disconsolate spirit!
And how has he shewn to us, that there may be great faith
even where we suppose there is little, or perhaps none at all ;
and that when we account no terms too humiliating whereby
to

How

different

under a far
*

less

was her conduct, though a heathen, from David'*

i Sam. xxv. 21, 22.

disappointment!

Gen. xxxii. 26.

John

iv. 10.

THE CANAANITESS DISPOSSESSED.

(300.)

graces that

With

we

exercise

309

he approves and even admires the

to express our vileness,

!

manner of shewing mercy, he

manifested the greatest liberality in the favour he conferred
he made her own wishes the measure of his gifts Nor will he
shew Jess kindness to us, if we call upon him with our whole
" What will
hearts
ye that I should do unto you ?" is his
address to every one of us
and when we have made known
our requests, he will say to each, " Be it unto thee even as
thou wilt" With respect to temporal mercies, he will give or
withhold, as he foresees will be best for us
but in spiritual
" exceedthings he will do for us not only what we ask, but
ing abundantly above all that we can ask or think" ]
this condescension in his

We may LEARN from

hence, that

There is no respect of persons with God

[No man can say, God will not hear me, because I am
not of the number of his elect for we cannot tell who are, or
who are not, the elect of God, any farther than we are enabled to judge by their respective fruits There is no man of
any nation, or any character, who shall not find favour with
1.

God, if he seek it earnestly through the Lord Jesus Christ

Let secret things then be left to God ; and let all, whether
they account themselves dogs or children, seek a portion of
that bread which came down from heaven
So shall their
souls be liberated from Satan's yoke, and experience the
saving efficacy of the Redeemer's word]
Persevering prayer will and must prevail
[Never was there an instance wherein the prayer of faith
d
failed of success
It has opened the windows of heaven ;
and imposed, if we may so speak, restraints upon the Deity
himself* If we can only wait patiently upon the Lord, he
"
will soon pluck our feet out of the mire, and
put a new
song
f "
into our mouths, even a thanksgiving unto our God
Let
"
the
Let
us
call
us then
and
faint"
not
Lord,
upon
pray,
"
for our help 8
Then
and " give him no rest till he arise
shall we assuredly succeed at last, and find, that his answers,
however delayed, are vouchsafed in the fittest season, and in,
the most perfect correspondence with our necessities
J
2.

A
f
.

Jam.

v. 17, 18.

Ps. xl.

13.

Exod. xxxii.
Isai. kii. 7.

10, 11, 14.

CCCI. THE DEAF AND DUMB MAN HEALED.

vii. 32
36. And they bring unto him one that was
deaf, and had an impediment in his speech ; arid they beseech him to put his hand upon him. And he look him aside
from the multitude, and put his fingers into his ears, and he

Mark

and touched his tongue. And looking up to heaven, he

and saith unto him, Ephphatha, that is, Be opened.
And straightway his ears were opened, and the string of his
tongue was loosed, and he spake plain. And he charged them

spit,

sighed,

that they should tell no man.

THE

astonishing frequency of our Lord's miracles

renders them the less noticed

And we
have

are ready to suppose that, after a few of them

been considered, the rest will aftbrd us nothing

new
distinct miracle was attended with some
circumstances
peculiar
And ou^ht to excite our admiration as much as if it
had been the only one recorded
To improve that which is now before us, we may
consider

But every

I.

The manner

Many

in

which

instructive

it

was wrought

lessons

may

be learned from an

attentive survey of our Lord's conduct in every part of

his life

His manner of performing

worthy of notice It was

this

miracle was peculiarly

Humble
[He "took the man aside from the multitude" that
surrounded him
.Not that he was afraid of having his miracles inspected and
scrutinized

The greater part of them were wrought publicly before all

But on some occasions he sought rather, to conceal his
works

He wished not to excite the envy of the priests or the

jealousy of the rulers
He laboured also to avoid all appearance of ostentation
He would shew us by his example how our acts of beneficence should be performed a
And
*

Matt,

vi. 3.

THE DEAF AND DUMB MAN HEALED.

(301.)

.And

we should never be actuated by the

that
6

applause

Hence he

311

love of man's

"
so strictly " charged the people not to divulge

this miracle

He

also

"looked up

to

heaven"

his Father's concurrence

Kot but that he had in himself all

he

willed

acknowledgement of

in

power

do whatsoever

to

But, as mediator, he bore his commission from his heavenly

Father
And therefore directed the eyes of men to HIM as the
fountain of all good
Thus did lie teach us to look up to heaven for aid, even in
those things for which we might suppose ourselves to be most
sufficient

And

to consult in every tiling, not our

glory of

God

own

glory, but the

Compassionate
with
[Touched
"

" he
pily toward the object before him,

sighed

He

could not view even the present miseries introduced by

without deep commiseratioi'
Thus he shewed how fit he was to be our great high

sin,

pries t

And how we ought

e

to feel for others,

and to bear

their

burthens
We should never behold the bodily infirmities of others
without longing to relieve them
Nor,, without gratitude to God for the continued use of our

own

faculties

Sovereign
[Though he looked up to heaven^e wrought the miracle
by his own power
He had only to issue the command, Be opened
He who once said, Let there be light, and there was light,
needed only to express his will in order to be obeyed
Instantly the

man

received the perfect use of his facul-

ties

And, though enjoined

of spreading

his

silence,

became an

Benefactor's praise

active instrument

Mysterious
[Our Lord was pleased to put his finger into the man's
ears, and to touch his tongue with his finger, winch lie had
previously moistened with his own spittle
What was the precise intention of these

means we cannot

determine

Certain
b
d

John
Heb.

v. 44.
iv. 15.

x 4

John

v. 21.

Gal.

vi. 2.

THE DEAF AND DUMB MAN HEALED.

312

Certain

it is

that they had

(301.)

no necessary connexion with the

restoration of the man's faculties

But they are not without their use as they respect us
They shew that there are no means, how weak soever in
themselves, and inadequate to the end proposed, which he

may not make use of for his own glory

And that it becomes us to submit to any means whereby
he may be pleased to convey his benefits ]
But, besides more minute considerations, there are
others which arise from a more general view of the

miracle

The improvement we should make of it

II.

All the miracles were intended to confirm the doctrine

delivered by mir Lord
may very properly therefore consider this as
1
proof of iiis mission
[It had long been foretold that the Messiah should work
miracles
The restoring of men to the use of their faculties was among
the number of the works which were to be performed by

We
A
.

him f
Here then
ment
Nor could

the prophecy

received a literal accomplish-

prejudice itself find any just reason for

questioning any longer our Lord's Messiahship
We indeed enjoy such abundant light and evidence that we
need not. the support of any single miracle
But, as all the miracles collectively, so should each individually, assure us beyond a doubt, that Jesus is the Christ
]
2.

specimen of his work

[Jesus had a much greater work than

bodily disorders
He is the great physician whose office

it

that of healing
is

to heal

men's

souls

The

miracles which he wrought in the days of his flesh

as shadows of those which he had" undertaken to

were only
perform

He unstops the ears of men so that they may " hear his
"
voice and live
He loosens their tongues so that they may shew forth his
praise

This he does by the invisible but effectual

energy of his
spirit

Let those,

who have

never yet heard his voice, implore his

aid

Let those,

who

are yet unoccupied with his praises, intreat

his favour

Soon
f

Isai.

xxxv.

5, 6.

TRt DEAF AND DUMB MAN HEALED.

(301.)

Soon
word g

shall all natural or

"

And

313
to hi

Ephphatha" be the commencement of a new and

lire

heavenly

An

3.

acquired infirmities yield

encouragement

for all to call

upon him
recommend

[The object of his compassion had nothing to

him
His

desire of relief

was

sufficient to call forth the

pity

of

our Lord

Who

then should stay from, our Lord on account of his

unworthiness f
Should we make our infirmities a reason for continuing far
.

from turn ?
Should we not rather take occasion from them to plead
with him more earnestly ?
And would not he rejoice in manifesting his power and love
towards us ?
Let every one then apply to him in humility and faith
No disorders, however complicated, shall be able to withstand his will

The

believing suppliant shall soon experience the efficacy

of his grace

And
old

shall

have occasion to add his testimony to theirs of

J
e Isai.

xxxii. 3, 4.

CCCII.

Ver. 37.

GREAT MULTITUDES HEALED.

Matt. xv. 30, 31.

And great multitudes came unto him,
having with them those that were lame, blind, dumb, maimed,
and many others, and cast them down at Jesus Jeet and he
healed them : insomuch that the multitude wondered, when
they saw the dumb to speak, the maimed to be whole, the
lame to walk, and the blind to see : and they glorified the
;

God of Israel.

EVERY

Lord performed suggests

of
peculiar subjects
profitable meditation
But we shall not now dwell upon any one act, however
great or benevolent; our attention at this time will be
fixed upon a more than ordinary exertion of omnipotence, the working of miracles in a mass, if we may so
behold Jesus healing great multitudes of
speak
to us

miracle which our

some

We

persons

GREAT MULTITUDES HEALED.

314

(302.)

persons who laboured under a variety of disorders which

circumstance may very properly lead us to enquire
;

What

I.

sensations

have excited

more

that which

must

this

exercise of divine

interesting spectacle cannot be conceived than

was exhibited on this occasion Consider the

impression that must have been

1.

On

power

made

the persons healed

who had been healed

and
without
any
painful operation, must be deeply
instantly,
With what fixedaffected with the mercy bestowed on them
ness of attention must the blind, whose eyes had been opened,
They would feel no disposition to
survey their benefactor
gratify their curiosity by gazing on the wonders of creation
[It could not fail hut that the persons,

neither the meridian sun, nor the face of nature enlightened

by it, would for one moment attract their notice The restorer
their visual powers would engross their whole minds; nor
would they lurn their eyes from him for a moment, unless to
wipe away the tears of gratitude and joy that would stream as
from an overflowing fountain With what exquisite delight
would the </e<//' listen to the voice of him, who had unstopped
their ears with what insatiable avidity would they drink in the

of

sound, while, with the teachableness of little children, they

As for the dumb, whose
received his gracious instructions!
tongues were loosened, they would, by an involuntary and
irresistible impulse, fill the air with acclamations and hosannas, unless that the dread of interrupting the discourses of
their Lord should awe them into silence
'[he lame and
maimed (many of whom perhaps had not only their strength
a
renewed, but their limbs, that had suffered amputation ,
perfectly restored) how would they exult and leap for joy,
clipping their hands in ecstasy, and glorifying the author
of their mercies!
may be assured of this from what is
recorded of the cripple whom Peter healed b Methinks the
assembly would be like a choir of ten thousand instruments,
whose notes were exceeding various, but ail in perfect

We

harmony

On

the surrounding multitude

[The spectators, many of whom were friends and relatives of those that had been healed, doubtless
participated in
the general joy Their feelings however were probably less
ecstatic, because their own personal interest was not so nearly
concerned But their astonishment at the wonders performed, their satisfaction in the success of their own labours,
2.

and
a

This
Acts

may

be implied in the word xtMa?.

iii. 8.

See

Mark

ix. 43.

GREAT MULTITUDES HEALED.

(309.)

^15

and their sympathy with those whose maladies had been removed, could not fail of exciting in their minds the most

When the wife or husband, the parent

pleasing sensations
or chiid, saw the object of his warmest affections restored to
health, and exercising with activity and vigour the faculties
that had been renewed, surely he would lift up- his
eyes to
heaven with devoutest gratitude, or prostrate himself upon the
ground in profoundest adoration When, in addition to the
mercy his relatives had received, he beheld others in like circumstances with himself, and every moment fresh monuments
of mercy rising before his eyes, we may conceive him overwhelmed with the sight, and lost in amazement ]

On Jesus

3.

himself

[Could Jesus be an unconcerned spectator of the bliss he

was diffusing i Could he, who wept at the grave of Lazarus,
refuse to sympathize with this
adoring multitude? It was one
of his most common
sayings, that it is more blessed to give
than to receive ; and doubtless he experienced the truth of
it on this occasion
Let us then consider the joy excited in
the breast of every individual that had been relieved; let us
consolidate and compress it, as it were, into one mass ; and
then we may have some faint conception of what Jesus felt,
while he was communicating such abundant happiness
He
would not fail to adore, with inexpressible, though perhaps
hidden, ardour, his heavenly Father, for -making him the
channel of so many blessings But Jesus' happiness would be
vvideK different from that of those whom he relieved
His
would be tempered with pity for their spiritual maladies, of
which, alas! they had but litile sense; and his praises would
be mixed with pra\ers, that they might flock around him to
obtain those richer benefits, of which their present cures were

but imperfect emblems

Not

indulge mere

to

useless speculations
exercise of divine power, let us enquire

What

on

this

suggest to our minds ?

If every separate miracle be replete with instruction
to us, much more mav this accumulation of miracles
II.

reflections should

'

afford us matter of useful

i.

Have

Jesus

improvement

not ice need of healing from the hands of

[It

use of

it

may be

all

that our bodies are preserved in the unimpaired

But are not our souls diseased ?

their faculties

Have we no
deliverance?

blindness from which we need

not our tongues need to be loosened, our

intellectual

Do

ears
f

Acts xx. 35.

GREAT MULTITUDES HEALED.

31 6

(302.)

ears to be unstopped, or our limbs to be invigorated, for the

daily performance of our spiritual duties?
Surely, if we
will examine our hearts, we shall find that the people who
thronged to our Lord were not in a more pitiable condition
than ourselves ; yea, we are incomparably more miserable
than they, because the consequences of our disorders are so
much more awful, and our desire for the removal of them is
Let us seek a deep conviction of this
so weak and faint
Let us, under a sense of our extreme wretchedness,
truth
apply to Jesus, and interest our friends and relatives in our
behalf Thus shall the predictions that were literally fulfilled
by the miracles before us, receive their true, though
mystical,
d
]
accomplishment in the renovation of our souls
2.

Let us not then limit the power and grace of Christ

[The hand which, so easily and with such compassion,

dispensed the blessings of health and strength, can surely

with the same facility administer to our wants Our lusts
are so inveterate and our habits so deeply rooted, as to
destroy the remotest hope of ever rescuing ourselves from their
dominion But the power and compassion of Jesus are the
same as ever The lapse of seventeen hundred years has made
no change in him " His hand is not shortened that it cannot
Let us then
save, nor is his ear heavy that it cannot hear"

guard against every unworthy, unbelieving thought Let us

be persuaded that he is " able to save us to the very utter" he will cast out none who come unto
most;" and that

him"]
3.

Let us glorify

God

with andjfor

all

the faculties

we

possess

[Our bodily and mental powers are rich mercies from the
hand of God, and should be exerted continually in promoting
his glory
But, if our eyes have been opened to behold the
if our ears have been
;
unstopped, so that we
can hear the voice of the good shepherd; if our tongues have
been loosed to speak of his name; and if our feel have been
strengthened to run the way of his commandments; it becomes us to imitate the multitudes who surrounded him on.
There should not be a cold heart, or an inactive
this occasion
member, throughout this whole assembly We should all either
be filled with admiration of his goodness, or, with ecstatic
Were we
ardour, render him the tribute of incessant praise
thus occupied, we should enjoy a very heaven upon earth
We cannot conceive a better idea of heaven than if we set
before our eyes this adoring multitude
Do we see Jesus encircled by them, every eye fixed on HIM, every tongue sounding HIS praises, every soul ascribing all its happiness to HIS

light of his truth

power
*

Isai.

xxxv.

5, 6.

(302.)

power and

GREAT MULTITUDES HEALED.

Let
grace What is this but heaven?
?

317
us then re-

semble them, or rather far outstrip them, in our acclamations,

forasmuch as pur mercies infinitely exceed those which were
enjoyed by them This will be an improvement as beneficial
to ourselves as it will be instructive to others, and honourable
to

"the God of Israel"]

CCCIII.

THE BLIND MAN HEALED.

23 25. And he took the blind man by the hand,

him out of the town and when he had spit on his
eyes, and put his hands upon him, he asked him if he saw
And he looked up, and said, I see men, as trees,
aught.
walking. After that, he put his hands again upon his eyes,
and made him look up : and he was restored, and saw every

Mark

viii.

and

man

led

clearly.

.THIS miracle has many circumstances common to

others
On other occasions our Lord manifested similar
On other occasions also
condescension and compassion
his abhorrence of ostentation, and his
at
the
obstinate unbelief of men, by performdispleasure
his
in
miracles
private, and forbidding the persons
ing

he both shewed

who were
manner

in

cured, to

make them known

which he effected

single miracle

We

particularly on that

this

cure

But the gradual

is

peculiar to this

shall therefore fix our attention

And deduce from it some

more

profitable

observations
I.

Persons may be under the hand of Christ, and yet

have but very imperfect views of spiritual things
[This man had experienced somewhat of the power and

grace of Christ Yet he could not distinguish men from trees,

except by their motion Thus are many, of whom there is
reason to hope well, extremely dark and indistinct in their

They know very

views

little

of their

own

depravity, or of

Christ's excellency, or of the nature of the spiritual warfare

Thus the apostles themselves saw not the necessity of Christ's

b
Even after
death", or the spiritual nature of his kingdom
Christ's resurrection they could not conceive for what ends he
was risen c Nor, for several years after the day of Pentecost,
did they understand their entire freedom from the Mosaic
law, or the purpose of God to make the Gentiles partakers of

hi*
*

Matt. xvi. 22.

e

Acts

i.

6.

Luke

ix.

54.

THE BLIND MAN HEALED.

31 8
his salvation

amongst

well expect therefore to find some

who, notwithstanding they are dear to
have " the vail in some measure upon their

ourselves,
still

Christ,
"
heart

(303.)

We may

Nor

For
appear strange unto us
Though our Lord could heal our blindness in an
instant, yet he chooses rather to do it by the

II.

should

this at all

repeated use of the same means

if it had pleased him, could have healed the
man without touching him at all Or have cured him inHe needed not, like Elisha, to restantly by the first touch
because he had not power
the
of
use
the
same
means
peat
6
in himself to render the first use of them effectual
But he
saw fit to repeat the imposition of his hand in order to exercise the faith and patience of the blind man
Thus could he
He who commanded
instantaneously enlighten our minds
'

[Our Lord,

light to shine out of darkness, could with the same ease shine
into our hearts with meridian splendor*
But this is not his

mode of proceeding in any part of his works He perfected not the creation but in six successive days of labour
The vegetable, the animal, and the rational creation rise to
maturity by degrees Thus in the ne\v creation of the soul

jusual

he gradually informs and renews it He makes use of his

preached gospel to open the eyes of the blind Inadequate as
these means are (even as the mere touch of a finger) he has
He orders also the means to be
appointed them for this end
continually used, as long as there remains the smallest imperfection in our sight
And he is pleased to render them conducive to the end proposed
He "leads us gradually into all
truth

"

And

enables us at last to

and length, and depth,

h

love

comprehend the breadth,

and height of his unsearchable

However

imperfect his work in us

now

is,

it

must

afford us consolation to consider

III.

Wherever he has begun the good work, there is

reason to hope that he will
carry it on to perfection

[Never did our Lord leave one of his miracles imperfectly

wrought In the instance before us he presently perfected the
cure
A

Peter needed repeated visions to overcome his prejudices ; nor

did any thing but a conviction of God's
particular interposition prevent the whole college of apostles from
censuring Peter for preaching
to Cornelius and his friends : Acts x. 28. and Acts xi.
17, 18.
e
f
2 Kings iv.
2 Cor. iv. 6.

3335.

John

xvi. 13.

Eph.

jii.

18, 19.

THE BLIND MAN HEALED.

(303.)

319

cure he had begun* Thus may we hope he will do with respect

to the illumination of our minds
If indeed, like Balaam,
we be only illuminated, and not really sanctified by the
truth, we may justly expect to perish with a more aggravated
condemnation * But if we walk according to the light we
have, that light shall surely be ine; eased, and all saving
k
Hence the Christian's
blessings be communicated with it
is
to
to
its
meridian height
the
sun
path
rising
compared
We have none of us reason to doubt, but that Christ will thus
He has promised to do
perfect that which concerneth us
so m
On this ground St. Paul expresses his confidence, that
he will complete the good work wherever he* has begun it n
too may be confident, provided our faith be tempered
with an holy fear
may well argue, with Manoah's
wife, that he would not have revealed such things unto us,
p
if he had intended to
destroy us
may regard his
smaller gifts as an earnest and pledge of greater
And may
be assured, that he who has been the author of our faith will
also be the finisher of it q
]
1

We

We

We

This miracle may be further IMPROVED in a way of

1. Examination
[Our Lord, after the first imposition of his hand, asked
the man, " if he saw aught"
Let us put the same question to
our own consciences What do we see which flesh and blood
could not reveal unto us r ?
What do we know of the extreme depravity of our nature ? What do we see of the power
and grace of Christ? What do we comprehend of his unsearchable love ?
Can we say, like that other blind man,
\f we
This [ know, that whereas I was blind, I now see 3
have no evidence of this change, we are yet in darkness and
the shadow of death
Nor, if our light be not inci easing,
[t is a shame to us if
should we be satisfied with our state
t(
we need to be taught again the first principles of the oracles
of God, when we ought rather to be teachers of others
should go on unto perfection
]
?

"We

2.

Consolation

are discouraged because their views of divine

truth are dim
They are ready to doubt whether they have
ever been taught of God at all
But the Lord has, doubtless,
Nor dees he
gracious ends in his dealings towards them
with
noticed
the
of
small
He
approbadespise
day
things"
tion the smallest beginnings of good in the heart of young

[Many

Abijah
1

p
r
*

Numb. xxiv.

3,4. Heb.

vi.

1'rov. iv. 18.

Phil.

Judg.

i.

6.

xiii.

John

Ps.

23.

v. 11, 12.

and

vi. i.

i.

7.

cxxxvni.

Rom.

6.

Matt. xvi. 17.

Heb.

xi.

20.

Heb.

xii. 2.

John

ix. -25.

Zech.

iv.

10.

8.

THE BLIND MAN HEALED.

320

(303.)

And if we endeavour to improve the light he has

Abijah
us also
Are we but
given us, he will assuredly approve of
lambs? he will carry us in his bosom Are we but babes ? he

y
He will bring us to his temple and
more
us
enlarged discoveries of divine truth as we are
give
Nor let us think that we use the means
able to bear them 2
not immediately to reap all the bein vain,
though we seem
When the day of his power is come, we
nefit we could wish
Jericho was enshall find that we have not wailed i.) vain
vain
But at the
in
times
apparently
compassed many
appointed sound of the rams' horns, the walls fell* So, in
God's good time shall the scales fall from our eyes b Let us
be thankful then if the day begin to dawn in our hearts
And let us seek to grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ
]

will feed us with milk

rf

Kings xiv. 13.

z Ezek.
b

Acts

viii. 6,

9, 13, 15.
ix. 9, 18.
d

Isai. xl.

Josh. vi. 14, 15, 16, 20.

2 Pet. i. 19.

2 Pet.

iii.

1 1.

Cor.

iii.

2.

18.

CCCIV. THE TRANSFIGURATION OF CHRIST.

Luke

ix. 2q
nance was

32.

And as

he prayed, (he fashion

of his counte-

raiment was white and glistering.

And behold, there talked with him tzvo men, which were Moses
and Elias: who appeared in glory, and spake of his decease
which he should accomplish at Jerusalem. But Peter, and
they that were with him, were heavy with sleep : and when
they were, awake, they saw his glory, and the two men who
stood with him.
altered,,

and

his

THEY,

who were the immediate followers of our

" a man
of sorrows,
Lord, beheld him, for the most part,
and acquainted with grief"- But, lest they should *' be
offended in him," and be tempted to forsake him, he
" that
sometimes spake to them of
glory which he had
with the Father before the world was," and which he
should resume as soon as ever the scenes of his present
On one occasion he conhumiliation should be closed
descended to give to three of them an ocular demonstraThe particulars are related in the
tion of his glory
passage before us
I.

in

opening which we shall consider

The time and manner of his transfiguration

Our Lord was at this time engaged in prayer
[God

THE TRANSFIGURATION OF CHRIST.

(304.)

321

[God has on many occasions signally manifested his regard to prayer It was at the beginning of Daniel's supplications that an angel was sent to reveal to him the period fixed
for the Messiah's advent*
The reason that God assigned for
to open the eyes of Saul was, " Behold he
sending Ananias
b "
Thus Jesus was at this time engaged in prayer
prayeth

He had retired to a mountain for that very purpose and this

was the season which God chose for distinguishing him in
:

most signal manner It is worthy of remark, that every

time that God was pleased to bear testimony to his Son by
an audible voice from heaven, it was either in, or immediately
c
And if we cultivated more holy intimacy with
after, prayer
he
would
more frequently vouchsafe to us also the speGod,
cial tokens of his love
]
this

" While he was

praying,"

his

form was

visibly

and

Godhead

dis-

wonderfully changed
[In his transfiguration, as

it

is

called, the

played itself through the vail of his human nature his countenance shone like the meridian sun and his very garments
were so irradiated by the lustre of the indwelling Deity, that
" so white as
they were white and dazzling like the light,
yea,
no fuller on earth could whiten them d " He had hitherto
" in the form of a servant
;" but now he apappeared only
in
his
own
peared
proper form as God at least, so far as his
divine nature could be rendered visible to mortal eyes
Nor
was this Transfiguration intended as a mere ostentatious display of his glory it was necessary perhaps for his support as
man that, when he should come into the scenes of his deepest
It was also well calculated
humiliation, he might not faint
to prepare his disciples for that awful view of him, which they
were afterwards to have, when thev should see him in the
garden, prostrate on the ground, bathed in a bloody sweat,
and supplicating " with strong crying and tears" the retnovaj,
of the cup which his Father had put into his hand ]
:

The

history further informs us respecting

His conversation with his attendants

Moses and Elijah were sent from heaven (o attend

II.

upon him
[The body of Moses probably had been preserved, as
that of Elijah had been translated to heaven, without suffering
the total change which is usually effected by death
They
were on this occasion arniyed " in glory," somewhat like to
their .divine Master,,
a
b
e

VOL.

Ill,

but .as
though, of course, they were
twinkling

Dan. ix. 20 23.

Acts ix. 11.
Luke iii. 21, 22. and John

Mark

ix. 3.

xii,

48.

THE TRANSFIGURATION OF CHRIST.

322

(304.)

of the meridian sun And

twinkling stars in comparison
there was a peculiar propriety that these should be selected
to wait upon him, not only because they had been faithful
and highly honoured servants of God, the one being the
the restorer of the law, but because they
giver and the other
law and the prophets ; and, in bearing
the
fitly represented
into his
testimony to him, resigned, as it were, their authority

hands

These conversed with him respecting his own approaching death

[One might have expected

that they should have talked

in which all were yet more

in
which
the inexhaustible treaa
interested
;
subject,
deeply
sures of divine wisdom and knowledge are contained ; a sub-

of heaven

ject,

but they had a subject

fills all heaven with wonder, and which eternity

not be sufficient to unfold Yes, that subject, unifrom the societies of men, was the one which

which

itself will

versally exploded
occupied their attention during this delightful interview ;
"
they spake of his decease which he should accomplish in
Jerusalem" O what do we lose by lending ourselves so

And
entirely to other topics, and so totally discarding this
how infatuated are men, that, even in the society of their
dearest friends, they do not improve their hours by conversing
!

on a subject of such universal importance

Nor were

his earthly followers

wholly excluded

We

read of
III.

The

peculiar privilege granted to

some of

his dis-

ciples

Some more

distinguished favourites were admitted to

vision
heavenly
[Christ has sanctified human friendships by manifesting
He not
the same attachments as are common among men.
only chose twelve out of the body of his disciples to be his
stated followers, but admitted three of them to more peculiar
intimacy than the rest : and even of these three there was

this

who lay, as it were, iti his bosom, and was called, by way
of eminence, " The disciple whom he loved" But the three,
who had been taken up to the mountain to spend their time
in prayer, had fallen asleep, and lost thereby much of the
vision, which they might have seen, and of the conversation,
which they might have heard Alas! What an irreparable loss
did they sustain Well might Jesus have said to them, " Sleep
on now and take your rest " But the effulgence of his glory
roused them at last, and they both beheld this bright assemblage of persons, and heard the sublime discourse which passed
between them Happy were their eyes which saw, and their
ears which heard such things
Can we wonder that Peter
should
one,

(304.)

THE TRANSFIGURATION OF CHRIST.

323

should exclaim, It is good for us to be here; and that he

should propose to erect tents for the accommodation of Christ
and his heavenly guests, regardless of his own ease, if he
might but protract his present enjoyments? But

though
was an ignorant proposal for it was needful
both for themselves and for the world, that
they should
resume
their wonted labours, and fulfil the work asspeedily
Peter however may well be excused, for " he
signed them
knew not what he said " ]
well meant,

it

They also heard the testimony, which the Father on

that occasion bore to Christ
[While the apostles were wishing to rest in their present
comforts, they were overshadowed with a cloud, and their
joys were turned into fear and dread The cloud perhaps was
like that, which
guided the Israelites through the wilderness
as a symbol of the divine presence
and what can we expect,
but that, as sinners, they should tremble at the. near approach
of the divine Majesty ? But the testimony which they heard,
amply compensated their transient fears: their divine Master
was proclaimed as the only beloved Son of God ; and they
were bidden to " hear him" him chiefly, him constantly, him.
Such was the singular honour conferred on him
exclusively
and though they were forbidden to mention it for a season,
lest it should
provoke their enemies to wrath, and their fellowdisciples to jealousy, yet doubtless it tended much to support
:

them

in their

subsequent conflicts

INFER

How

indisputable is the truth of our holy religion!

[This was a most remarkable testimony to the character
of Jesus ; and it was given by God himself: and would God
interpose in this manner in order to deceive? or could those
disciples be mistaken in what they so plainly saw with their
Surely, strange as the
eyes, and heard with their ears r
tidings of the gospel may be thought, here" is evidence enough
It is remarkable
that it is " not a cunningly devised fable
that St. Peler selects this very event out of the many thousands to which he was a witness, in order to establish beyond
a doubt the truth of that doctrine which he preached 6 Let
us then receive that gospel which is so well authenticated, so
Let us " hear Jesus," our divinely apfirmly established
"
and
make him " our beloved Saviour, "in
teacher,
pointed
"
whom our souls are well pleased
]
1.

How

2.

earth

diversified are the states of

God's people upon

[These highly favoured disciples were

e

2 Pet.

i.

1618.

now upon

the

mount

THE TRANSFIGURATION OF CHRIST.

324
mount

(304.)

but they were soon to descend into the valley again,

"
through much tribulation in their "way to the
kingdom" Thus it is with tall the Lord's people the present
nor is trouble ever nearer to us
is at best a chequered scene
than when we are saying, " My mountain standelh strong;
f "
I shall never be moved
Let us then be thankful for any
seasons of joy but never be so elated by them as to wish to
set up tabernacles here, or to- forget that we may soon expe~
rience a sad reverse yea, let us rather improve our joys as
means of strengthening us for future conflicts ]

and

to

go

3.

What

a glorious place must heaven be

must have been inexpressibly delightful

to have be[It
held, though for so short a time, this heavenly vision: but
what must it be to " see Jesus as he is," in all the full blaze of
divine majesty ; to see him, not attended with two only, but
with ten thousands of his saints; and to hear, not a conversa-

tion about future sufferings, but songs of everlasting joy and

?
What must it be to see and hear such things; our-

triumph

selves resembling the Lord Jesus ; our " bodies fashioned like
unto his glorious body," and our souls " shining above the sun

the firmament;" our body no longer 1o become torpid

through sloth, nor our soul to be agitated by surprise or terror ; but in the perfect exercise 'of all our faculties to participate that glory, with a full assurance that it shall never end ?
Well may we then say, It is good for us to be here Then we
shall need no tabernacles, for " we shall duel! in the temple
"
of our God, and shall go no more out 8
May we all be
counted worthy of that honour may we be admitted to the
" when
Christ, who
enjoyment of tha>t beatific vision that
is our life, shall
also
appear, vye
may appear with him in
in

"

glory

Ps. xxx. 6, 7.

CCCV. A DEAF AND DUMB

Mark

ix.

25

27.

When

Rev.

iii.

12.

SPIRIT CAST OUT.

Jesus saiv that the people came run-

ning together, he rebuked the foul spirit, saying unto him,

Thou dumb and deaf spirit, I charge thee, Come out of him,
and enter no more into him. And the spirit cried and rent
him sore, and came out of him : and he was as one dead ;
insomuch that many said, lit is dead.
But Jesus took

him by

the.

hand, and lifted him up; and he arose.

VARIOUS,
states,

and extremely opposite, were the

which our Lord, in the course of his ministry,

experienced

A DEAF AND DUMB SPIRIT CAST OUT.

(305.)

He
joy-

was not wholly a stranger

325

to seasons of exalted

But he was chiefly conversant with scenes of sorrow

and affliction
He had just come down from the mount on which he
had been transfigured
And the splendor of liis glory was yet visible in his
*

countenance
But he descended only to behold the miseries to which
sin had reduced us
And to renew his labours among a scoffing and unbelieving people
To bring into

view the various circumstances of the

history before us,

The wretched

I.

we

shall consider

state of the

youth who was brought to

him
Imagination can scarcely point out a more distressing
scene than that exhibited in the context
[Here was a youth afflicted with an epilepsy, or fallingsickness

This affliction was greatly increased by his being a lunatic

To complete his

misery, he was possessed by an evil spirit

took advantage of his natural infirmities
And impelled him, on the returns of his disorder, to rush
into the fire, or into the water 6
He moreover tare and rent the youth with most excrucia-

This

evil spirit

ting agonies
And deprived him of the powers of speech and hearings
Thus had Satan tormented him even from his very child-

hood h
So that,

in the very bloom of life, the youth pined and

]
languished in the extremest misery
1

This scene too justly describes the invisible influence of

Satan over the souls of men

[We
a

but

the
not absolutely asserted by the Evangelist
"
for the
great amazement" which the people
This idea is confirmed by
discovered at the sight of him, ver. 15.
the account given us of Moses the Jewish lawgiver, who experienced
a similar continuance of glory on his countenance after conversing
with God on mount Sinai, Exod. xxxiv. 20,, 30. with 2 Cor. iii. 7.

This

is

it

most probable reason

Matt.

Luke

Mark

xvii. 15.
ix. 39.
ix. 18.

Ib. ver. 21.

Mark

Ib. ver. 25.

Ib. ver. 18.

Y3

Ib.

ix.

11.

is

A DEAF AXD DUMB

326

SPIRIT CAST OUT.

[We have reason to rejoice

is now
greatly contracted,

(305.)

that his

power over men's

not wholly destroyed
What a miserable world would this be, if the malice of that
fiend were not restrained
But his power over the souls of men is as extensive as
ever k
He still takes advantage of our constitutional propensi-

bodies

if

ties

And
acts

impelsus to the commission of the most self-destructive

Doubtless

much

of our wickedness must be ascribed to our

depraved appetites

But our malicious adversary concurs with them, and actuates

them n

us by

While we continue unregenerate, we

are altogether his

vassals

And

if viewed in a
spiritual light, exhibits
than such wretched spectacles as that before us? ]

the whole world,

little else

With such
conversant

however, Jesus was

scenes,

continually

The application made to Jesus on his behalf

The father of the youth had in vain applied

II.

to the

disciples for relief

[The

disciples

had been endued with power to cast out

devils^

But in this instance they were foiled in their attempt to

exercise that power
This disappointment afforded to the
unbelieving Scribes
much occasion for malicious triumph r
Our Lord, being asked afterwards by his disciples in private,
assigned the reasons of their failure

They had not made the attempt

faith

in

the

full

exercise of

Had
sible to

they truly believed, nothing should have been impostli

em

They had moreover neglected

to use extraordinary means

extraordinary occasion
They* should have had recourse to God in fasting and
prayer
From these circumstances we may gather much useful

on

this

instruction

Our
k

Pet. v. 8.

Compare John
Eph.
'

Mark

ii.

2.

xii. 6.

Acts

m Acts

v. 3.

with Luke xxii.

P

Tim.

ix. 14.

ii.

26.

xiii.

10.

35.
q

Matt. x. 8.
Matt. xvii. 20.

Matt. xvii. 21. It seems from hence that some of the evil
spirits
have more power and
than others. See also Matt. xii.
malignity

45.

A DEAF AND DUMB SPIRIT CAST

(305.)

Our Lord has promised

us the victory over

OUT.
all

$27

the powers

of darkness"

But we must have our strength renewed by fasting and

*
prayer

And must
word

forth in a believing

it

put

dependence on

his

Nor can we hope

pointed means

to succeed but in the use of these ap-

He now

applied to Jesus himself

[Kneeling with deepest humility, he implored the mercy
which he needed z
But manifested that the disappointment he had experienced
had shaken his faith even in Jesus himself*
Our Lord gently reproves him for his unbelief
And bids him be more concerned about the increase of his
own faith than about the ability of the person to whom he was
b

applying

The

father instantly with tears confesses the justice of the

reproof

And

Lord to increase and confirm his faith

amiable was this concern for his child, and this

intreats the

How

contrition for his fault

And

should we be

verted relatives

less

earnest in interceding for our uncon-

Like him, when

human powers have

failed,

we

are ready to

question the sufficiency of God himself

But we should be careful never to limit the almighty power
of Jesus
And should deeply bewail the sad remains of unbelief that
are within us
Let us then labour more to imitate this afflicted parent
And in every application to Jesus offer that suitable pe!

tition

Like thousands of other suppliants he soon obtained

his request

The miracle which Jesus wrought for him

Our Lord immediately interposed for the relief of the

III.

youth

And

Satan laboured to the utmost to obstruct his

design
[Jesus ordered the voune;

man

to be brought unto

him
Satan,

"
y
a

Rom.
Eph.

Mark

Eph. vi. 18.

z Matt. xvii.
14.

xvi. 20.
vi. 16.

ix.

22.

Ib. ver. 24.

Y 4

Mark

ix.

23.

Ik. ver. 24,

A DEAF AND DUMB SPIRIT CAST OUT.

(305.)

Satan, enraged at the prospect ot his own disgrace, assaulted

him with greater fury than ever 6
Nor left him, till he had made one more effort to destroy
f

his life

Satan exerted himself thus to defeat our Lord's purpose

Our Lord permitted him thus to act for the more abundant
display of his own power
It is in this very manner that Satan still acts towards us
He cannot endure that any soul should come to Jesus for

r-

help

He

usually

makes

fearful of losing his

of

his fiercest assaults

upon

us,

when he

is

dominion over us

Yea, not un frequently does he reduce us almost to a despair

life, just before our perfect deliverance is about to be

effected

But in vain were

power of Jesus

Satan's efforts against the sovereign

[Jesus raised up the youth,

who

lay, to all appearance,

dead

And delivered him in perfect health to his astonished

father g
Tiius shall also the
grace of Jesus finally prevail in his
people's hearts
In vain shall be the renewed attacks of their great ad*
versary

However

fiercely they

be assaulted, they shall be more than

11

conquerors

And

the malice of Satan shall only render them

monuments of their Redeemer's power ]

more

distinguished
e

Luke
Luke

CCCVI.

ix.

ix.

42.
h

42.

Mark

ix.

ilom.

viii.

26.
37.

CHRIST PAYING THE TRIBUTE MONEY.

Matt.

xvii. 27.
Notwithstanding, lest we should offend them,
to the sea, and cast an hook, and take
up the fish that
first cometh up ; and zi hen thou hast opened his mouth, thou

go thou

shaltjind a piece of money

me and

that take

and give unto them for

thee,

THERE

was nothing in the whole creation over which

our Lord did not exert his
He not
sovereign authority
only overruled the spirits of men, but caused diseases and
devils to flee at his command
The very beasts of the
forest,

CHRIST PAYING THE TRIBUTE MONEY.

(306.)
a

329

of the sea, were subject to his conand

forest
a
A most
trol, and yielded
ready obedience to his will
of his power over every living creainstance
remarkable
To elucidate it we
ture occurs in the passage before us
the fishes

shall consider

The circumstances under which he wrought

I.

the

miracle

certain

tribute

was about

to

be demanded

of

him
b
It was originally lo be
[This tribute was half a shekel
one
above
of
the
twenty, whensoever the
age
paid by every
It was called the ransom money,
people should be numbered

and an atonement for their souls, because it was .an acknowledgment to- God, that their lives had been justly forfeited,
and were spared merely through his sovereign mercy More
was not to be paid by the rich, nor less by the poor, because
the lives and the souls of all are of equal value in the sight of
God, and there is but one ransom-price for all It was to be
applied to the service of the tabernacle and temple, in which
all classes of men were alike interested, and to the due
support
of which all should contribute
]

From

this,

Jesus had a right to claim an exemption

usual for kings to exact tribute, not of their own

children, but of their subjects, and of the foreigners who trade
with them
Now Jesus was the son of God, and the heir of
all things
He therefore was not liable to pay the tax And
this right of exemption he stated to his servant Peter
]
[It

is

But he waved

his claim rather than give offence

[Just as his claim really was, it was not likely to be
acknowledged by the tax-gatherers If insisted on, it might
have given them occasion to represent him as indifferent to

the temple service And it might perhaps have been drawn

into a precedent by those who were God's adopted children
He therefore chose ralher to wave his right than by insisting
on it to produce contention He would " not give occasion
to those who sought occasion against him," " nor surfer his
good to be evil spoken of" He would not do even a lawful
d
]
thing if it might prove an occasion of offence
-

Under

these circumstances he

We

which we are considering

II.

The miracle itself

mean and abject was
b

Mark

Exod. xxx.

i.

13.

1216.

to

the condition of our Lord,

that

J5o

wrought the miracle

now proceed

About
i

Cor.

fifteen

pence of our money.

viii. 13.

330

CHRIST PAYING THE TRIBUTE MONEY.

(306.)

that he

had not money wherewith to

Hence

pa}' his tax

he was constrained to supply his necessities by a miracle

In this miracle he discovered
1

His omniscience

[His all-penetrating eye beheld what was passing in the

very depths of the sea He knew that there was a fish, with
one particular piece of money in its mouth That it should be
in the precise place where Peter should let down his hook
And that, coming to the hook, it should instantly be caught
What greater proof of omniscience could he give ? And what
in heaven or earth can be concealed from him, who discovered
these things with such infallible certainty ?
]

His omnipotence

2.

is not to be conceived that such

improbable things
should occur, if they had not been accomplished by the secret
agency of his overruling. Providence- ]Nor would HE have
risqued the credit of his divine mission upon such trifling
incidents, if he had not foreordained that they should exactly
correspond with his predictions Can any thing then be impossible to him, who could thus overrule the motions of a
creature so distant from him, and apparently so independent
of him ? Surely no miracle whatever could more plainly
evince his eternal power and godhead
]

[It

From

this

miracle

we may LEARN

Contentment with our lot

[The Lord's people are often most destitute and afflicted
But shall any repine at poverty when he reflects on the condition of our blessed Lord ?
Though he was Lord of all
thing?, yet had he not a place where to lay his head, or a
Let all then be satisfied with
piece of silver to pay his tax
Let us not judge of God's Jove to
their lot, however humble
Let us
us by the outward dispensations of his providence
remember that, if God be our God, we are rich indeed, however poor our outward circumstances may be The state of
Lazarus was infinitely belter than that of his rich ungodly
" have
neighbour The true believer, though visibly he should
1

nothing, yet in fact, possesses

all

"

things

Submission to our governors

[Our Lord submitted cheerfully to all the ordinances both
of God and man Nor would he needlessly give offence by
Alas how difrigorously insisting even on his just rights
ferent is the conduct of many who profess themselves his followers
He paid a tax which was not really due, rather than
contend about it; whereas they clamour about the taxes which
are legally due, and use every mean artifice to evade them
He paid notwithstanding he was constrained to work a miracle
2.

in

CHRIST PAYING THE TRIBUTE MONEY.

(306.)

331

money, when he would have violated no

law if he had withheld the tribute; while they, without any
such urgent necessity, violate the most express commands of
" render to Cffisar the
God, in refusing to
things that are
"
and
to
Caesar's,"
pay tribute to whom tribute is due" Let
such persons blush at their unworthy conduct, and learn to
"
l<
walk as Christ walked
]
in order to gain the

Affiance in our Lord

[To what situation can any one be reduced, wherein
Christ will not be able to discern and to supply his wants?
(f
Are we embarrassed with temporal distresses ? The Lord can*
multiply our barrel of meal, or send us fresh supplies by a
raven or a fish Nor though his interposition shall be less
He
visible, shall it ever be withheld from those who ask it
requires indeed that, we should be diligent in our lawful calling ; and it is usually 'in this way that, he will (as he did on
this occasion) send us relief
But the promise is sure to all,
" if we seek him
first, all needful things shall be added
That,
unto us" Are our difficulties of a spiritual nature ? He is at
no loss to succour and support us He will surely strengthen
us according to our day of trial, and shew himself a present
Let all then trust in him, and say
help in the time of need
with David, " The Lord is my shepherd, therefore shall I lack
3.

nothing"

CCCV1I. THE INFIRM WOMAN CURED.

Luke xiii. 15, 16. The Lord then answered him and said,
Thou hypocrite, doth not each one of you loose his ox or his
ass from the stall, and lead him azcay to watering ? And
ought not this woman, being a daughter of Abraham, zvhom
Satan hath bound, lo! these eighteen years, be loosed from
bond on the sabbath-day?

this

THE
to

man

command

in Paradise,

to sanctify the sabbath was given

and \vas perpetuated to all genera-

it was
engraven on stones by God himself,
But the
Ihe
other
with
precepts of the law
together
sanctification of that day consists, not in a mere abstinence from bodily labour, but in a suspension of all

tions

when

temporal cares, and an application of soul to spiritual

duties
This appears from the conduct of our Lord himself
He never was more active than on the sabbathday And, when censured by superstitious hypocrites,
he

THE INFIRM WOMAN CURED.

332

(30?.)

he vindicated himself by shewing that works of necessity

and mercy were perfectly compatible with that holy rest
which God had enjoined To this effect he spake in the
passage before us;

in discoursing

upon which, we

shall

consider

The

I.

miracle he wrought
hi the
synagogue a

There was
in

woman much

afflicted

body
[By

the force of some disorder her whole frame was

so contracted or relaxed, that she was utterly incapable of
standing upright This disorder had been, in some way or

on her by Satan The same wicked spirit,

with boils, and possessed the bodies of many
in our Saviour's days, had exerted his power over her
And
she had been no \ess than eighteen years in this deplorable
Yet as she was not ashamed to go to the synacondition
gogue oil account of her deformity, so neither would she
be detained from it by her weakness
Alas! how many
us
absent
themselves
the
house
of God under
from
amongst
iar less plausible pretexts, notwithstanding our ordinances
are so incomparably superior to those which she was privi]
leged to attend
other, inflicted

who smote Job

Our Lord, \vell knowing her case, afforded her a miraculous relief
[Me needed not to have his compassion moved by earnest
Unsolicited tie called her to him
And by the
intreaties
imposition of his hand conveyed an instantaneous cure Thus
he shewed how easily he could " destroy the works of the
3
devil ;" and that neither length of time nor inveteracy of
disorder could at

The

all

obstruct the efficacy of his word

censure which he incurred on account of this

benevolent act, called forth

II.

His vindication of

The

it

ruler of the synagogue expressed his indignation

at this exerci.se

<*f

power

[That which in reality hurt his feelings was, the populaHe could not endure to see him followed by
of
Jesus
rity
such multiludes, and confirming his divine Mission by such
miracles But, because he could not with the smallest appearance of reason condemn the miracle he had seen, he pretended to be offended at its being wrought on the sabbath-

day He proceeded to reprove the people for paying so little

regard to that holy day ; and thus obliquely cast reflections on
our Lord himself What an evidence of his enmity against
Christ,
i

John

iii.

8.

(307.)

THE INFIRM WOMAN CURED.

33 ,

Christ, and of his being altogether destitute of compassion to

his fellow-creatures!
And how thin the vail under which he
endeavoured to cover these detestable qualities
]
!

Our Lord however

vindicated his

most unanswerable manner

[He tacitly acknowledged

own conduct

in

the necessity of
sanctifying the

But appealed to his hearers, Whether such a work

as he had performed were any breach of it- If
they universally
considered themselves at liberty to loose an ox or an ass from
the stall in order to give it water on the
sabbath-day, how
much more justifiable was he in loosing the far sorer bands of
a rational being, yea, .of a daughter of Abraham, on that
day more especially, re/ten it was Satan himself, who had
bound her ; when she too had been no less than eighteen years
in that state; and when he had effected her cure
simply by a
touch of his hand Such was our Lord's argument; and it
sabbath

flashed conviction upon every mind

Thus while the ruler's
hypocrisy was detected, and the adversaries, who had sided
with him, were put to shame, our Saviour's character rose in
the estimation of all the people
]

OBSERVATIONS
i
What blindness and
human heart
.

hypocrisy are there in the

[Every one sees in an instant how deservedly our Lord

reproached the ruler for his hypocrisy And we are ready to
suppose that zee should never have indulged so vile a disposition
But there is nothing more common than the very spirit
he manifested He condemned people for seek ing the healing
of their bodies on the sabbath-day: And are there none who
hate to behold men seeking the salvation of their souls on the

week-day? I know that tJiese will plead a regard for order

and the institutions of man ; but the ruler had a still stronger
plea, namely, a regard for the sabbath, and the express com-

mandments of God Yet, whatever they may think, neither

the one nor the otlaer are upright before God
The objections
of both originate in the same evil disposition, H want of regard
for the Saviour's honour and for the welfare of their iellowcreatures
On this account the Judge of quick and dead called
him an hypocrite. By what name I pray you will he call
these, when they shall stand before him at his tribunal ?^-Is
not the soul of as much value as the body ? and are we not as
much justified in promoting its welfare on a week-day, or on
the sabbath evening, as a diseased person is in seeking relief
Let us all then acknowfor his body upon the sabbath-day ?
and
of
the
evil
our
own
hearts;
give God the glory if
ledge
we be in any measure freed from the prejudices by which so

many

in

every age aijd place are blinded

2.

THE INFIRM WOMAN CURED.

334

(SO?.)

2. How desirable is it to embrace every opportunity

of waiting upon God
[The woman broke through every difficulty that she might
honour the public institutions of religion And was she not
!

well repaid for her trouble at last?

Surely the restoration of
her body to health and strength was a blessing that would have
abundantly compensated for still greater toil than she ever
endured And have none amongst us received a still richer
recompence ? If your bodily disorders have not been removed, have you never received grace both to bear and
improve them? Have none of you been delivered from the
bonds in which Satan held your souls ? Has not your guiit
been removed, and the corruption of your hearts been in some
measure healed ? Let this encourage all to wait upon God
Let it make you fearful of yielding to any excuses, lest you
be absent from the ordinances at the very time that Jesus
shall manifest his presence there
Say not, 1 can serve God as
for it is not the means we use, but the blessing
well at home
of God upon them that renders them effectual to our benefit ;
And God's blessing cannot be expected, if we seek it not in
the way of his appointment And if proud and envious hypocrites exclaim against you, regard it not
Your Saviour him;

self will vindicate

confusion

your conduct,

to

your honour, and

With what comfortable hope may we look

3.

under

all

to their

our troubles

to Jesus

him to save from temporal or spiritual

touch of his hand, or word of his mouth, will
convey the' blessing we desire Are we then labouring under
li
any affliction of mind or body ? Are we, like David, bowed
down greatly, and do we go mourning all the day long b r"Behold, it is the Saviour's office to bind up that which is
broken, to heal that which is sick, and to raise up them that
are bowed down c
Nor can we doubt but that he, who prevented the application of this afflicted woman, will come at
our intreaty, and impart the aid which we implore Let us
all then direct our eyes unto him
And may we all become
monuments of his power and grace for his mercy's sake,
[It

is

Amen
b
.

alike easy to

disorders

CCCVIII.
Luke

Ps. xxxviii. 6.

xiv.

4.

Isai. Ixi. 1.

Ps. cxlvi. 8.

THE MAN CURED OF THE DfcOPSY.

And

house of one of (he

to pass, as he went into the

to eat bread on the
Pharisees
chief
sabbathit

came

(308.)

THE MAN CURED OF THE DROPSY.

335

sabbath^day, that they watched him. And behold, there was a

certain man before him, which had the
And Jesus
dropsy.
answering, spake unto the lawyers and Pharisees, saying, Is
it
lawful to heal on the sabbath-day ? And they held their
peace.

And lit

took him,

and healed him, and

let

him go.

ALTHOUGH the gospel requires those who embrace

become dead to the world, it does not forbid us to
maintain occasional and friendly .intercourse with un-"
St. Paul rectifies a mistake which had
enlightened men
arisen in the church upon this very subject, and tells us
that to renounce all connexion with the
ungodly, would
be to exclude ourselves from the world altogether a
But
caution
is
when
in
we
are
comtheir
peculiar
necessary
pany And the most effectual way of counteracting their
This
pernicious influence is, to labour to do them good
we may learn from our Lord's own example in the history
before us
He was in a Pharisee's house, whither he had
been invited to dinner And his conduct there will afford
us many useful lessons
shall consider
it

to

We

The character of those who entertained our Lord

The lawyers and Pharisees professed an 'high regard
for religion
And on this occasion appeared to act a very
I.

friendly part

But they soon manifested

Their inveterate malignity

[Under the mask of friendship they were traitors at
"
heart They " watched our Lord's words and actions, not
i

with a desire to receive instruction, but with a determination to

an opportunity of traducing his character and destroying
his life
Such was their employment on the sabbath-day, when
they should have been more particularly in the exercise of all
holy affections Such was their return to our Lord for all his
condescension and kindness And such was their conduct
while they wished to be esteemed as patterns of sanctity and
virtue
Would to God that this spirit had died with them
But are there none in this day likemindetl with them ? Do
seize

none, who appear friendly in their outward conduct, occupy

themselves with watching the words and actions of a godly
person, marking any frailty with critical acuteness, and
animadverting upon it afterwards with malicious pleasure?
Do none oven on the sabbath-day attend the public ministration of the word, with this captious disposition, disdaining to
receive
1

iCor.v.

9, 10.

THE MAN CURED OF THE DROPSY.

receive instruction, and seeking only to find

which they may report and

2.

ridicule

Their utter want of candour

[Our Lord put a simple question

some expressions

to

them,

what he knew

to.be passing in their minds

answer that could possibly be given to it

one

(308.)

<e
in answer" to
There was but
But they knew

that a just reply would subvert their own superstitious notions,

and justify our Lord in a conduct which they wished to condemn Unable to maintain the sentiments they professed,
and unwilling to acknowledge their error, they held their
peace What a base and disingenuous spirit was this! Yet,
If we address the consciences of
how many resemble them
!

some, how backward are they to acknowledge the plainest

and most unquestionable truths! If they be compelled to
give their absent to any position which militates against their
practice, they shew, in the very mode of assenting, a fixed
determination to resist every inference that may be drawn
from their concession If invited to consider calmly the most
important and, most obvious truths, they will "shun the light
lest their deeds should be reproved"
They have no ears to
hear, no eyes to see any thing that condemns themselves ; but
are all eye, and all ear, when a religious person is to be
exposed Nor is this character found only among the profane;
but often an^ong those who affect a great regard for religion,
and sometimes even among those, whose office calls them to
b
propagate and defend it
*]
Difficult as the path of Jesus
to preserve himself

was enabled
II.

was hereby rendered, he

unblameable in

His conduct towards them

In every part of our Lord's demeanor he was a pattern

of all perfection
cannot but admire
i

On

this

occasion in

we

particular

His wisdom

[Conscious as he was of the rectitude of his ways, he was

nevertheless concerned to obviate the
prejudices which subsisted in the minds of others
On this account he pot the
question respecting the sanctification of the sabbath, before
he proceeded to work the miracle; and again, after be had
wrought it, appealed to them respecting their own practice
Thus, though he did not convert, he at least confounded them,
and prevented those clamours which they would otherwise
have raised against him Worthy is this
example to be followed by all wlio embrace the gospel We cannot
extirpate
the
fc

The

lawyers, as well as Pharisees, are mentioned in the text.

THE MAN CURED OF THE DROPSY^

(308.)

the prejudices of men ; but we should blunt the

edge of
We should condescend to reason even on the
most
obvious truths, and to defend, by argument* the most blame-

them

less conduct
We should endeavour to " cut off occasion
from those who seek occasion" against us c We should
" shew out of a
good conversation our works with meekness
" our
of wisdom* ;" and prevent, as much as
possible,
good
from being evil spoken of'" ]
1

His fortitude
he saw their obstinacy, he was not deterred frord
his
will
He would do good, even at the peril
Father's
doing
of his life, rather than lose the opportunity afforded him He
therefore healed the man of his dropsy, and dismissed him,
lest he also should be exposed to their murderous
rage Thus
should we act, whenever we are opposed in the way of duty
While we labour to disarm our adversaries by a meek and
We should say,
gentle behaviour, we must not fear them
like Nehemiah, "Shall such a man as I flee?"
We should be
ready to face any danger and suffer any extremity father that!
decline from the path which God, in his word or providence,
has marked out for us ]
2.

[When

Two
i.

or three CAUTIONS naturally arise from this subject

Let us be on our guard when in the company of

the ungodly
[The more friendly the world appear, the more are we in
danger of being ensnared by them While they continue
carnal, they cannot but retain a rooted enmity against spiritual
things Though therefore considerations of honour, interest,
or consanguinity,

may

restrain their anger, they will

" watch

for our halting *;" they will seek to find some matter of
offence in us, that they may seem the morejustified in followg
Let us then be doubly on our guard
ing their own ways

when

their

in

bridle"
observers

And
h

company
pray

"

to

Let us u keep our lips as with a

" lead us because of
to
our

God

Let us study that not even our good may b6 evil

spoken of
[A thing may be good in itself, and yet be imprudent
The"
as to the manner in which it is carried into execution
2.

the eating of
primitive Christians were at liberty respecting
meats offered to idols ; yet in the use of their liberty they
*
might offend their weaker brethren^ and sin against Christ
It is a great part of Christian prudence to discern persons,
times

*
fc

2 Cor. xi. 12.

Jen xx. 10.

* Ps.

See Ps.

VOL.

v. 8. in the

Ill,

Jam. iii. 13.

xxxv. 19

21, 25*

marginal translation.

Rom.

xiv. 16.

THE MAN CURED OF THE DROPSY.

338

(308.)

times and circumstances, that we may be able to adapt ourLet this then be our
selves to the exigencies of the occasion
endeavour Let us " walk in wisdom toward them that are
"
without," and endeavour to
put to silence the ignorance of

men by

foolish

well doing

"

3. Let us proceed without fear in the way of duty

[Daniel and the Hebrew youths would not conform

to

the sinful practices of others, notwithstanding they were

threatened by the tyrants of their day Our Lord also was
continually opposed by the most malignant adversaries Yet
both he and they chose to persist in what was right at the
risk of their lives, rather than violate the dictates of their
Let
conscience Thus let us be ready to live or die for God
us willingly " endure the contradiction of sinners against ourLet us put away that " fear of man which bringeth
selves"
"
k
and continue " stedfast, immovable, always
a snare ;
in
work of the Lord 1 " ]
the
abounding
1

Pet.

ii.

15.

CCCIX.

Prov. Ixix. 25.

Cor. xv. 58.

THE TEN LEPERS HEALED.

And Jesus answering, said, Were, there not

cleansed $ but where are the nine? There are not
found
that returned to give glory to God, save this stranger.

Luke

xvii. 17, 18.

t en

AS

the miracles of our Lord were

greatly diversified,
so were the effects produced by them
.

Sometimes they were regarded with stupid

ence

indiffer-

At

other times they were

made

effectual to the conver-

sion of sinners

We

have an instance of both in the history before us

Consider the various circumstances mentioned in the

context

I.

The leprosy, though little known amongst us, was very

common in Judea
Ten persons infected with it made application to Jesus
for relief
[Jesus had just been refused admission into a Samaritan
*

village

On
*

Luke

ix.

52, 53, 56. with ver. 12.

Expos, sect. 127.

See Dr. Doddridge's Fam.

THE TEN LEPERS HEALED.

(309-)

On

his

entrance

another

into

village,

339

the lepers

saw

him

How

graciously was the bigotry of the Samaritans overruled for good

Had they used the common rights of hospitality, perhaps
the lepers might never have had the opportunity that was
!

now
It
p

them
was not permitted to lepers to approach even their dearest

afforded
i

friends

They

" stood

therefore

afar

off,"

for

crying earnestly

relief

sense of need will make us importunate in our supplications

the generality are far more anxious for the
But, alas
!

removal of bodily disorders, than of spiritual maladies

Happy were it for us, if our fervour were most expressed
the concerns which most demand it
]

in.

Jesus instantly vouchsafed a gracious answer to their

petition

[He did not indeed pronounce them whole, or even

promise to make them so
He only ordered them to go to the priests, the appointed
b
judges of leprosy
This however amounted to a virtual promise of healing,
unless he intended only to mock and deride their misery
And it answered many valuable and important purposes
It served as a test of their faith and obedience
Their instant departure would prevent any combination to
discredit the miracle
It would make the priests themselves to attest its reality

And might
Messiah

le'ad

them

to receive

him

as

the

promised

In obedience to his command the lepers went, expecting a

cure
Nor were any of them disappointed of their hope
In going, they were restored by the almighty power of
Jesus
And they felt in themselves infallible tokens of perfect
health ]

The

effects

however produced upon them were not

alike in all
their

[Nine of them prosecuted

own comfort

Having obtained

all

their journey mindful

only of

that they wished., they forgat their

Benefactor

Nor
v

Ver. 14. with Lev. xiv. 0.

Z 2

THE TEN LEPERS HEALED.

34O

(309.)

Nor ever thought of paying the debt which gratitude

demanded
One, however, was more sensible of the obligations conferred upon him

And burned

with a desire to acknowledge the mercies he

had deceived
Returning instantly, he prostrated himself at the feet of
Jesus

With heartfelt gratitude he

mercy

glorified

God

as the author of

his

And gave

thanks to Jesus, as the instrument by

whom

it

was sent
Nor was he

less ardent in his

thanksgivings, than he had
before been importunate in his prayers c ]

To open these more minutely, we shall

Make some reflections on the text in particular

II.

The
text
i

first reflection

which naturally

arises

from the

is,
.

What ingratitude is
[We are amazed at

there in the human heart !

the conduct of the ungrateful

lepers

We

are ready to suppose that nothing could induce us to

act like them
Yet we may see in them a true picture of the world at

large-

How many temporal mercies have we experienced through

our whole lives
What continuance of health,or deliverances from sickness!
What freedom from want, or relief in. the midst of it
What comfort in the society of our friends and relatives!
Yet how little have we thought of him, who bestowed these
!

blessings

How many

God!
What
souls

spiritual mercies too

provisioa has been

made

have we received from

for the

healing of our

The Son of God himself has suffered, that he might " heal
us by his stripes"
And offers of pardon and salvation have been proclaimed to
us in his name
Yea, we have been promised a deliverance from the leprosy
of sin d
And have been in treated to become children and heirs of

God-

Are not these mercies which demand our gratitude ?

Yet what returns have we made to our adorable Benefactor

May
!

Ver. 13, 15.

Rom,

vi. 14.

THE TEN LEPERS HEALED.

(309.)

May

God complain

not

341

of us as he did of the ungrateful

Jews' ?
Let us then abase ourselves before

God under

a sense of

our vileness f

Nor

let

us justify our conduct

from the example of

the-

world

Who

does not

commend

the singularity of the grateful

leper?

Who does not admire the singularity of Noah among the

antediluvians, and of Lot in Sodom ?
Let us then dare to be singular in loving and adoring our
Benefactor
Let a sense of gratitude far outweigh the fear of manThen, though the world despise us, we shall have the testia good conscience
mony of
And " our record shall be on high" in the day of the Lord
Jesus s ]

How

do they, who enjoy the greatest advanthe least improvement of them !

[The nine ungrateful lepers were, by profession, the Lord's
people
They had been instructed out of the law by God's appointed
2.

often

make

tages,

ministers

The wonderful works which ha(l been wrought for their

unknown to them
The examples of David and other eminent saints had been

nation could not be

set before

They

them

therefore could not but

respecting them

The poor " Samaritan," on

to

know much of God's

will

"
the contrary, was a
stranger"

God's covenant

The

prejudices of his nation forbad

all

intercourse with the

all

opportunities of in-

Jews

By

this

means he was cut

off

from

struction

Yet he returned to glorify his God, while all the Jews overlooked the mercy vouchsafed unto them
And are there not many amongst ourselves, who are far
from improving

their spiritual advantages ?

in virtue by many who never

Are we not surpassed

enjoyed
our privileges?
Are there not many illiterate and obscure persons whose
hearts overflow with gratitude, while ours are as insensible as
a stone ?
Let us remember that God expects from us according to
h
the means of improvement he has afforded us

And
Isai.

'
i.

2, 3,
b

Jobxvi. 19.

2 3

Job

xlii. 6.

Lukexii. 48.

THE TEN LEPERS HEALED.

342

And
upon

us'

3.

(309-)

let us labour to yield fruit suited to the culture bestowed

]

How

is

plain

our duty both under a need, and

after the receipt, of divine mercies

[The lepers could not possibly have adopted a wiser
ineasure than they did
They were persuaded of Christ's power to help ; and they
!

sought help

And

at his

hands

not Jesus as mighty now as in the days of his flesh :

Will not the diseases of the soul, as well as of the body,
is

yield to his

Has he
inercy

commands

not encouraged us by

many

express promises of

Let us then, like the lepers, cry, <l Jesus, Master, have
mercy on us"
Nor let us cease from our importunity till we have pre
vailed

But

if

we have

them k

ful for

received answers of peace,

let

us be thank-

Justly did Jesus express his

wonder

at

not seeing the other

nine

Much more

will

he,

if

we should forget

to

pay him our

tribute of praise

"
"
Waiting for our approaches, he says, Where are they r
Let him then see us daily prostrating ourselves before him
Let us be earnest in bur thanksgivings as well as in, our

prayers

Let us often consider how we may best express our sense of

his goodness

In his strength let us go and shew ourselves to the world

Let us compel his very enemies to acknowledge his work
And constrain them by our lives to confess the efficacy ot
his grace
Thus shall we most acceptably honour him on earth
And ere long be exalted to magnify his name in heaven ]
171

Isai. v.

26.

Ps. cxvi. 12.

Ps. xxx. 2.

Ps. cxxvi. 2.

CCCX. THE BLIND MAN HEALED AT THE POOL OF

glLOAM.

John ix. 6, J. When he had thus spoken, he spat on the ground,

and made clay of the spittle, and anointed the eyes of the
blind man uith
clay, and said unto him, Go wash in the pool
of Siloam (which is by interpretation, Sent.)
therefore, and washed, and came seeing.

He

went his

way

THERE

is

reason to think that ail the miracles of our

as emblems of the spiritual blessings

Lord were intended

*

which

THE BLIND MAN HEALED,

(310.)

&C.

which he came to bestow

it is

and

But in interpreting scripture

better to assign to every passage a sense which is clear
determinate, than to wander into the regions of con-

In some places however the mystical meaning is

pointed out by the inspired writers themselves; and then
we may follow them without doubt or fear Such is the
case with respect to the miracle before us ; in considering

jecture

which
I.

will

it

The

be proper to notice

historical fact

disciples seeing a man thai had been blind from his

birth, enquired of our Lord whether the sins of his parents,
or any sins of his own in a former state of existence*, had

[The

been the occasion of that calamity being inflicted on him ?

that it was owing to a far different
cause
that it had been ordained of God on purpose " that
the works of God might be made manifest in him," and that
in him the Messiah might be glorified
What a consoling
thought is this to those who have endured long and heavy
afflictions, That God perhaps has sent those affliction sow purpose to glorify the riches of his grace and love by means of
them
Who would not submit to be reduced to the state of
this blind beggar, in order to be made the honoured instrument of glorifying God, and the happy monument of his
power and grace?
Our blessed Lord, determining to heal him, made clay of
his own spittle, and put it on his eyes, and bade him wash in
the pool of Siloam.
How strange a remedy was this In
it
was
to put out the eyes of one that
more
calculated
itself,
could see, than to give sight to one that was blind But Jesus
did it, to shew, that he can work by any means, however inwhich he
adequate; that we must submit to use the means
and that in the use of his instituted ordinances we
prescribes

Our Lord informed them,

:

may expect his blessings

The man complied with

the injunctions given him, and

found the desired blessing One would suppose that the sight
of this stupendous miracle must have convinced all that Jesus
was the Messiah: but a determined infidel nothing will convince The Pharisees were determined not to believe in Jesus:
the miracle.
they therefore endeavoured at first to disprove
When that was established beyond a possibility of doubt, they
made the performing of the miracle on the sabbath-day a
it
ground of accusation against Jesus, and cried out against
When they saw the
as a scandalous violation of the sabbath

conviction
It

should seem that the Pythagorean notion, of the transmigration

among the Jews of that day.

ef souls, prevailed

Z4

THE BLIND MAN HEALED

$44

(310.)

conviction that was fastened on the minds of the more ingenuous, they enacted a law, that every one who should confess
Such
Jesus to be the Messiah, should he excommunicated
are the weapons with which ungodly men have ever combated
the truth of God: when they fail in ^argument, they have
recourse to authority, and establish that by pains and penalties,
which they have in vain laboured to maintain by an appeal to
Reason or scripture
The parents of the man were intimidated and silenced; but
the man that had received the benefit, boldly vindicated the
character of his benefactor.
His arguments were irresistible:
but they served only to incense the haughty Pharisees, and to
bring upon himself the sentence of excommunication Thus
will every truly enlightened man confess his Saviour ; and,
when called to suffer for him, will take up his cross with cheerful resignation, yea,

bear

and

rejoice that he

is

counted worthy to

it

his faithful confessor, and

a
fuller
manifestation of him^
by
self, and a more abundant communication of grace to his
soul
And thus will he recompense all who suffer for his sake:

Our

Lord soon found

blessed

amply rewarded

his fidelity

they shall have an hundredfold now in "this present

b
in the world to corne life everlasting
]

"

life,

Forbearing to notice the more minute incidents,

pass on to
JI.

The

ancj

we

typical interpretation

We

cannot conceive why the Evangelist should give

the typical import of the word Siloam, unless to intimate,
that the whole miracle had a typical reference
The word
Siloam means, Sent ; and was intended to prefigure the
"
"
Shiloh *,
true
the messenger of the covenant ",
the
sent of God', the Messiah that should come into the
world And the miracle wrought there
'

typically repre-

The state of mankind by nature

[The man by the special providence of God was born
blind, in order that he might more fitly characterize the state
and condition of unregenerate men. They are universally
blind by nature, and as blind with
respect to spiritual things
as this poor man was with
respect to all the objects around
him. He could form some crude notions about them
by means
of feeling but he could discern no one
thing aright so the
men of this world may by reading obtain some taint idea of
I.

spiritual
b

Mark

Mai.

x. 29, 30.

iii.

i,

'

Gen. xlix. 10.

John

x. 36.

AT THE POOL OF 3ILOAM.

(310.)

345

spiritual things; but they have no just apprehension of tjiem

at all
To prove that all natural men are blind, we need not
descend to particulars, or shew that they cannot discern this

one question that may

or do any of those who
are in the broad road, see whither they are going? do
they
not universally think, or hope at least, that notwithstanding
f
all which God has spoken , they shall
go to heaven when they
If further proof be wanted, let an appeal be made to
die?
scripture, and God himself will put the matter beyond dis3
pute
Nothing can more justly represent our state than the
man on whom this miracle was wrought ]

and that particular truth; there

determine the point at once ; Do

is

all,

The end

for which Christ came into the world

himself gave this exposition to the miracle,
Lord
[Our
at the very time he wrought it h ; and enforced it afterwards
by more express declarations He was not only to be a light
k
to lighten the world , but was to open the eyes of the blind .
He was not only to set before men truths which they were
unacquainted with before, but to open their hearts, that they
might give attention to them ', and their understandings, that
they might understand them
The very manner in which he imparts his blessings, is also
not obscurely intimated in the miracle before us. As the
means he used were very inadequate to the end proposed, so,
for the advancement of his own glory, he uses the ministry
of weak and sinful men, and by their wortfefeo^irns men from
darkness to light, and from the power of Satan unto God n Even supposing that we were able of'^ufSefves to convince
the judgments of men, we can no more give them spiritual
discernment, than the clay and water could give organs of
vision to the blind beggar
But, as an ordinance appointed
by Jesus, and accompanied with his Spirit, our preaching is
made instrumental to the enlightening and saving of many
souls.
And the weakness of the instruments used by him, is
rendered subservient to his more abundant honour
]
2.

Our

blessed

Lord has given us a yet

further insight

into the miracle, by suggesting to us

The

III.

spiritual

improvement

[There was to be a judicial discrimination in the ministry

of our Lord for the purpose of encouraging the humble, and
p
'The great line of distinction between
confounding the proud

men

h
k

Matt. vii. 13, 14.

Ver. 5.
Isai. xlii. 6, 7.

*
'

m Luke xxiv.
45.

"

2 Cor. iv. 7.

Rev.

Luke

iii.
ii.

17. i Cor.

32.
Acts xvi. 14.
Acts xxvi. 17, 18.

Ver. 39.

ii.

14.

THE BLIND MAN HEALED

346

(310.)

men is this ; some are sensible of their blindness, and desire

to be divinely enlightened ; and others imagine that they
already see, and therefore disregard all offers of spiritual
illumination
With respect to the former, Christ came to give them sight:
and, if they will apply to him in the use of his appointed
ordinances, he will assuredly vouchsafe to them the benefit
they desire He declares that this was the very intent of his
q
And he counsels all to apply to him
coming into the world
1
for the eve-salve that shall effectually remedy their wants
If they do this, their want of education, or even weakness of
" reveal to
intellect, shall be no obstacle in their way ; he will
babes and sucklings the things which are hid from the wise
"

and prudent 5
With respect

will leave them to the operagive them up to their own delusions

He will not actively mislead them; nor is there any
need that he should in order to produce the increase of blindfor it left to themselves, they will bewilder
ness in them

he

to the latter,

own minds, and

tion of their

own

themselves in their

more and more

in their

reasonings, and confirm themselves

own errors Their prejudices, their

and their interests, will concur to lead them astray,

their great adversary the devil, will obstruct the entrance
1
light inlo their minds ; and thus they will eventually be

passions,

and

of
" taken

"
in their own craftiness*," a d
utterly perish in their
own corruptions*"
The improvement then which our Lord himself teaches us
to make of this miracle is, to "cultivate a sense of our own
" become fools in order that we
blindness, and to
may be
"
7
wise
If we be " wise in our own conceits, there is more

hope of a

fool z ," or of

any other character in the universe,

the contrary, it we be deeply humbled before
God as destitute of all spiritual discernment, the " scales shall
soon be made to fall from cur eyes," and the " Spirit of the
than of

living

On

us.

God

will

guide us into

all

truth"

ADDRESS
[All of us must of necessity resemble the man while his
blindness continued, or after it had been removed
Let us
then enquire whether we can say with him, " This I know,
that whereas I was blind, now I see 3 ?" If we cannot, let us
remember that the Saviour is nigh at hand, and that the
means used for our illumination, weak as they are, are quite
Let us take ensufficient, if accompanied with his power
couragement to ask the influences of his good Spirit, and to

pray
i

Luke

Matt.

*
y

iv. 18.

xi.

Cor.
Cor.

15.

iii.

iii.

19*
18.
?

Ver. 25.

Rev. iii. 18.

2 Cor. iv. 4.

2 Pet.

Prov. xvi. 12.

ii.

12.

AT THE POOL OF SILOAM.

(310.)

347

pray with David,

Open thou mine eyes that I may behold
wondrous things out of thy law b " On the other hand, if our
eyes have been opened, let us boldly confess our benefactor,
and willingly bear whatever infidel rulers or
persecuting bigots
may inflict upon us for his sake Let us, like Christ himself,
endure the cross, and despise tl\e shame. Let us " be faithful
unto death, and he will give us a crown of life" ]
b

Ps. cxix. 18.

CCCXT.

LAZARUS RAISED.

Said I not unto thee, that if thou wouldest

believe, thou shouldest see the glory of God ?

John

xi. 40.

SUCH

is the state of God's

people upon earth, that
they can scarcely ever come into trying circumstances
without discovering the frailty of their nature, and laying
themselves open to reproof from their divine Master.

13ut in all the rebukes

which our Lord gave

his disciples,

we may

notice a peculiar tenderness, like that of a parent

towards his beloved child*.
In the passages before us

he had occasion to remove the unbelief of Martha: but

he could not possibly have done it in milder terms.

We
The
Our

I.

purpose to consider
occasion of his words

Lord, at the request of

about to raise Lazarus

Mary and Martha, was

afflicted sisters, when they despaired of their broexcept through the intervention of a miracle, sent
and Jesus returned them a
to Jesus to come and heal him
5
favourable, but inexplicable answer
Apparently forgetful
of their request, he continued where he was two days longer,
and did not reach Bethany till Lazarus had been dead four
c
But on coming thither, he renewed the promise which
days
he had before made them, and had given an order for the
removal

[The

ther's

life,

Matt. xiv. 31.

Ver. 4.

Mark

ix.

33

37.

Bethabara beyond Jordan was rather a long day's journey from

in the last extremity,
Bethany. It is probable that Lazarus, being
died soon after the messenger had set oft'. Hence the day occupied in
his going to Jesus, witli the day spent by Jesus in coining thither,
and the two days delay, will accoait easily for the time that Lazarui
had been dead.

LA2AKUS RAISED.

348

(311.)

the stone in order that he might call forth their

d
brother from the grave
]

Amoral of

But Martha, yielding to

him from his purpose

unbelief, attempted to divert

[She had just before confessed his omnipotence; but now

She supposed that the state of the corpse
to doubt it.
to life.
/Mas! howa
possibility of its restoration
precluded
weak was her faith when put to the trial A daughter of
Abraham indeed she was but unlike her progenitor in this
6
Instead of believing; with him, she staggered at
instance
the promise, like Sarah ; and incurred on that account the
f
]
displeasure of her Lord
Jesus, however, receded not from his intentions; as

began

\\e shall see

by considering
in which they were fulfilled
manner
II. The
an
authoritative voice he bade the dead come
With

forth

[Having returned thanks

Father for giving him

and him 8 , he spake

to his

this opportunity of glorifying both himself

and immediately Lazarus came forth, clad in the

;
solemn appendages of death. With whaj astonishment must
the doubting, disconsolate sisters have been filled With what
love and gratitude must their hearts have glowed, while they
embraced their lost returning brother And what an earnest
tvas now afforded of that
when " all that are in
the word

great event,
the graves shall hear the voice of the
"
h

come

forth

By

this

Son of God, and

shall

was the glory of

God most

signally dis-

played

[Who could refrain from magnifying him who had condescended thus to hear the requests of two feeble mortals, and
to exert such almighty power on their behalf? Who could,
after this, entertain a doubt of Christ's divine mission, or of
his power to quicken the bodies or souls of whomsoever he
would.: Some indeed there were,, whose rancour, instead of
being
a

would not be unprofitable to comment briefly on the many

beautiful incidents that are crowded together in this short history ;
and to notice the plea -which the sisters urged, ver. 3, (not Lazarus'
merit, but Christ's love to him ;) our Lord's trying oj their faith and
It

patienct by hit dilay, ver. 6 ; hisfortitude, ver. 7, 8 ; the light in which

he represented the death of Lazarus, and his intention tu raise him,
Ver. 1 1 ; his full and seasonable manifestation of himself to Martha
Under her affliction, "with her noble confession, ver. 25 27 ; his tender

sympathy, ver. 35 ; and deep concern for the unbelief which he saw in
tht hearts of many, ver. 33, 38.
'
f
Horn. iv. 20.
Gen. xviii. 1-2 15,

Vr.

41.

John

v. 28, 29.

LAZARUS RAISED.

(311.)

349

being extinguished, was inflamed by this miracle

were constrained by it to believe on his name' ]

While we see by
reproofs to
III.

The

but

many

how just were our Lord's

us notice particularly

this miracle
let

Martha,

lessons

we

should learn from them

We

should at all times remember, and expect the

accomplishment of the words of Jesus
[Our Lord speaks to us in his word, as truly as he did to
Martha, or to any of his disciples. "And when he shall ask,
*'
said I not thus and thus unto thee ?
it will be to little
purpose for us to urge that we were ignorant of his sayings : for
we ought to know them, and to treasure them up in our minds;
and to be as much assured that all his promises and threats
shall be accomplished, as if we had already seen them exeLet this thought be applied to any
cuted before our eyes.
individual promise or threatening, and we shall be utterly in*
excusable, if either from presumption or despondency we
live unmindful of his word
]
1.

2.

The more we

exercise faith in

God,

the

more

will

God

reveal his glory to us

[Our Lord himself could not do many mighty works at
but for those who have
Nazareth because of their unbelief
exercised faith in him,hehaswroughtthegreatestvvomlers. Let
those who have relied upon him for the supply of their temporal
11

wants, or for strength against their spiritual adversaries, testify

whether he have not, on many occasions, exceeded their most
sanguine hopes? We must not indeed expect at his hands
any thing which he has not promised; but, If we rest on his
word, it shall, if not immediately, yet in the fittest season, be
fulfilled to us.
Nothing should be too great for him to do;
if a soul were dead as the corpse of Lazarus, yea, and as full
of corruption too, Jesus would quicken it in answer to the
and would raise it to a new and heavenly
prayer of faith,
life ; and the more we lived by faith upon him, the more
would he interpose on our behalf, and glorify himself in ail
the dispensations of his providence and grace.]
1

Ver. 45,46.

x. 49, 50.

him,

away

58.

And

Be of good

casting

xiii.

BLIND BARTIMEUS CURED.

CCCXII.
Mark

Matt.

his

unfa
they call the blind man, saying
calleth thee. And het
he
rise
;
comfort,

garments, rose, and came to Jesus.

OUR

BLIND BARTIMEUS CURED.

35O

OUR

Lord, like the sun

the

in

(312.)

the firmament, prosecuted

ends of his ministry,

great
he bent his
innumerable
wheresoever
blessings
diffusing
course The miracle which he performed at Jericho,
though similar in many respects to some others which
intermission

without

are recorded, has some circumstances peculiar to itself,

which deserve to be attentively considered St. Matthew

mentions two persons who were joint-petitioners on this

but St. Mark confines his narration to Baroccasion
timeus alone, as the more noted of the two, and as the
;

To comprehend the most

chief speaker
incidents in this history, we shall consider
/

I.

The

important

state of the person

whom

Jesus called

Bartimeus was a distressed and humble suppliant for

mercy
[He was both

blind,

and necessitated

precarious bounty of those

Who would
whom he

who might

upon the
him on the high-

to subsist

pass*

have thought that God should suffer one,

had designs of love and mercy, to be reduced to so low a state : Yet such is his sovereign appointment

way

towards
in

many

instances; his

own

children are lying at the gate full

of sores, while his enemies are faring sumptuously every

day Hearing that Jesus passed by, this blind man earnestly
importuned his aid He would not lose the opportunity which
now occurred nor cease from his cries till he had obtained
his request
His language was expressive of an assured faith
in Jesus the promised Messiah, at the
very time that the rulers
and Pharisees almost unanimously rejected him Thus it is
frequently found, that those things which are hid from the
wise and prudent are revealed unto babes ]
;

Afflictive as

such a condition

is,

it

affords a pleasant

and hopeful prospect

[Distress of any kind cannot but be an object of commiseration
But none is so much to be deprecated as the
blindness of the mind
The loss of eye-sight is no more worto
be
with
this, than the body with the soul, or
compared
thy
time with eternity Miserable beyond description are they,
the eyes of whose understanding have never yet been enlightened to behold the wonderful things of God's law But if we
be sensible of our blindness; if we be calling upon Jesus as
the appointed and all-sufficient Saviour, if we be persevering
in prayer notwithstanding all our discouragements, and
" I will not let thee
saying,
go except thou bless me," we are
in
an hopeful state : we are not far irojp the kingdom
surely
of

God]

In

BLIND BARTIMEUS CURED.

(312.)

In confirmation of

this point

The encouragement which

II.

we proceed

351
to

shew

the call of Jesus afforded

him

The command which Jesus gave was announced

to

Bartimeus with joyful congratulations

[Jesus had declined for some time to notice his cries, but
at last commanded him to be brought unto him
What a
gleom of hope must instantly have irradiated the mind of this
poor suppliant

few minutes before, he had been rebuked

by the multitude, and bidden to hold his peace; but, happily

for him, their rebukes had operated to quicken rather than to
damp his ardour Now also the voices of those, who had
checked him, were changed, and their rebukes were turned to
encouraging exhortations The very call was deemed an
earnest of the mercy that had been solicited
J

And

are not the calls of Jesus a ground of encourage-

ment to all who feel their need of mercy ?

[He does n<3t, it is true, call any of us by name
minute descriptions given of those

more

whom

he does

But the
invite,

most express
mention of our names could be We might doubt whether
there were not others of our name; but who can doubt wheYet such are repeatedly
ther he be a sinner, a lost sinner ?
declared to be the very persons whom he came to seek and
save Are we, like the blind man, longing for mercy, and
striving to obtain it ? It is impossible to doubt whether Jesus
have mercy in store for us, since he particularly calls to him
"
every one that thirsteth" Only let his invitations be treasured up in our minds, and we shall never despond, never shall
entertain a doubt of obtaining our desire at last ]

are far

satisfactory to the soul, than the

Participating in the general joy which this call excited,

let us trace

produced upon him

He arose and went to Jesus without delay
[Intent upon one point of infinite importance, he disregarded his garment, as the Samaritan woman on another
occasion did her water-pot Or perhaps, fearing that it would
retard his motion, he cast it away, that he might the more

II I.

The

effect

it

Valuable as it must have been to

speed ilv obey the summons
one so "poor, he utterly despised it, when the prospect of a
Nor would he retain any thing
cure had cheered his soul
that should for one moment interfere with his expected bliss
made known to Jesus the particular
Instantly he went, and
mercy which he desired He asked not any pecuniary aid,
but

BltXD BARTIMEUS CURED.

(312.)

He had come
that, of which the value was above rubies
to one who was able to grant whales'er he should ask ; and,
as he was not straitened in his benefactor, he would not be
straitened in his own petitions]
but

Such should be the effect which the calls of Jesus

should produce on us
[We should not hesitate one moment to comply with his
gracious invitations Nor should any worldly concerns occupy
our thoughts when a prospect of mercy presents itself to our
view We should cast off every tiling, however dear or even
.

necessary

it

may

be to

"

us, rather

than suffer

it

to retard our

We

should lay aside every weight, and

spiritual progress
tHe sin that most easily besets us, in order that we may run
" with patience and activity the race that is set before us
If
to Jesus we should spread all our wants before him

Going
he ask,

What wouldst thou that I should do unto thee f we

should be ready to reply, Lord, open my eyes, forgive my

If we thus
sins, renew my soul
improve
never be disappointed of our hope ]

We

shall

CONCLUDE

his calls,

we

shall

with recommending to your imitaImitate

tion the conduct of this blind beggar

1.

His humility

[It is scarcely possible for words to express deeper humithan that manifested by Bartimeus
He sought nothing
but mercy for mercy's sake He had no plea but that of his
own misery, together with that which was implied in the apgiven to Jesus The son of David was to confirm
Eellalion
is divine* mission
by the most benevolent and stupendous
miracles The import of the beggar's petition therefore was,
Let me, the poorest, meanest, and most necessitous of manSuch
kind, be made a monument of thy power and grace
exactly is to be the spirit and temper with which we must approach the Lord If we bring any self-righteous plea, or build
our hope upon any thing besides the work and offices of Christ,
we never can find acceptance with him It is the broken and
contrite spirit and that alone which God will not despise
]
lity

His perseverance
[The circumstances under which he persevered in his reHe was rebuked by the people,
quests were very discouraging
2.

and, to appearance, disregarded by Christ ; yet, instead of

he redoubled his efforts to obtain mercy
Thus
should we pray and not faint
must
we
Discouragements
expect both from without and from within The world \vill
cry out against us, and God himself may appear to have forsaken us But we must argue like the lepers, and say, If I
cease to call upon him I must perish ; and I can but perish if I
continue
relaxing,

BLIND BARTIMEUS CURED.

(312.)

353

continue my supplications Thus must we continue in prayer

wilh all perseverance; breaking through every difficulty,
casting away every impediment, and determining, if we perish,
to perish at the feet of Christ
Would to God that there were
within us such a spirit
Sooner should heaven and earth pass
away than such a suppliant he finally rejected-]
!

3.

His gratitude

[When healed by Jesus, we find the same contempt for

secular interests as he had manifested under his distress
From
henceforth

his

concern was

to

honour

his

Benefactor

He

became a

stated follower of Jesus, a living witness of

his mercy and power
differently did he act from .those
who-seek the Lord in their affliction, but, as soon as ever they

instantly

How

are relieved, forget all the vows that are upon them
Let
this base and odious character
Let us rather
yield up ourselves as living sacrifices to the Lord, and devote
!

not us be of

ourselves wholly to his service

Let the remembrance of his
kindness be ever engraven on our hearts, and a grateful sense
of it be ever legible, in our lives Thus shall we answer the

end

for

which

his

mercy

is

imparted, and be numbered

his followers in a better world

among

THE FIG-TREE CD USED.

CCCXIII.

.Matt. xxi. 18
Now in the morning, as he returned into
22.
the city^ he hungered.
And when he saw a Jig-tree in the
leaves
ivay, ht came to it, and found nothing thereon, but
only, and said unto it, Let no fruit grow on thee hcnccfor->
ward for ever. And when the disciples sm& it, they marvelled,
saying, How soon is the Jig-tree withered away ! Jesus
ansieered and said unto them, Verily I say unto you, If ye
have faith, and doubt not, ye shall not only do this which is
done to the jig-tree, but also, if ye shall say unto this mounshall
tain, Be thou removed, and be thon cast into the sea
;

be done.
believing,

And
ye

all things zohatsoever

shall receive.

it.

ye shall ask in prayer,

THE
most

miracles wrought by our Lord were, for the

which had been
part, very different from those

performed by the great legislator of the Jews Those by

which Moses confirmed his divine mission were mostly
awful and calamitous
but those wrought in vindication
of our Lord's authority, were all mild and benevolent,
suited to the dispensation which he was sent to introduce
;

VOL.

III.

This,

THE FIG-TREE CURSED.

354

(313!)

This, which we have now

may seem an excepa
we
done
Yet the injury
tion
(if
may so speak) was
barren
and the miracle,
was
tree
small, since the
already
have
saved thoubeen
attended
if it had
to, might
duly
destruction
and
from
both
sands
everlasting
temporal
before us,

We shall
I.

Explain the miracle

There

some

difficulty with respect

meaning of a part or" this narration
[The miracle, as related by St. Matthew,
is

to

is

the literal
easy to be

understood But St. Mark mentions, That " the time of figs
"
This has given occasion to infidels to represent
was not yet b
our Lord as looking for figs at a season when, according to
the Evangelist's own confession, there was no probability of
refers to the time of
But " the time of

finding any
figs"
gathering them ; and as that time was not yet fully come,
there was every reason to expect that the whole crop was yet
upon the tree The fruit of a fig-tree grows at least as early
as the leaves ; and therefore, as the foliage was luxuriant,
there was ground to hope that the fruit also was abundant
This accounts in an easy manner for the disappointment
experienced by our Lord ; and shews how weak and frivolous
are the objections urged by infidels against the truth of our

holy religion

Respecting the prophetical

are agreed

meaning of the miracle

all

[The Jews had enjoyed every advantage of care and

Yet they constantly disappointed the expectations of

culture

God

They professed themselves indeed to be his pecupeople ; but they brought forth no fruit that was suited to
that relation
Now therefore God had determined to abandon

their
liar

them

and utter desolation The speedy

which followed from our Lord's denunciation against
the fig-tree, intimated the near approach both of the spiritual
and temporal judgments which were coming on the Jews
And the event answered the prediction It was butfour days
to judicial impenitence,

effect,

before
*

That of sending the devils into the herd of swine was rather a
permission to them to fulfil their own desire, than an actual miracle
wrought by our Lord himself.
b

Mark

xi. 13.
If the words,

" And when he

came

to it, he found nothing but

be included in a parenthesis, the sense of the
whole will appear at once. The very same writer has expressed himself on another occasion precisely in a similar manner, ch. xvi. ver.
3, 4.
Inclose the former part of ver. 4. in a
parenthesis, and the true
weaning of the passage becomes obvious.

leaves"

Mark

xi. 13.

THE FIG-TREE CURSED.

(313.)

355

before they filled up the measure of their

iniquities by crucifying the Lord of glory ; and b.ut forty years before the temple
and city were finally destroyed Thus was the fig-tree made
a warning to the Jewish nation; and a salutary emblem would
it

have been,

they had regarded

if

which

all

Having explained

it

understanding of the miracle,

we

as they

is

ought

necessary

to a just

shall

Consider the declarations founded upon jt

The former of these relates to his own more immediate

II.

disciples

[Being now soon to leave the world, our Lord was

studious to su pport and comfort his disciples
And the surprise,
which they expressed at the speedy destruction of the figtree, too clearly manifested their low thoughts- of his power,

and consequently

need of having their faith in him

account, as it should seem, he made a less
obvious improvement of the miracle than he might otherwise
have done; and turned that into a ground of comfort, which,
would more naturally have afforded an occasion of solemn
admonition The disciples, like himself, were to work miracles
in confirmation of their word ; and greater works than this
were to be performed .by them He tells them therefore to
exercise faith in God, and to proceed to the performing of the
greatest miracles with the most assured confidence, that the
effects predicted by them should instantly and infallibly be
produced Thus he prepared them for their future ministrations, and encourage^ them to rely on the invisible agency of
increased

On

an Almighty

The
church

their

this

Gpd

may be

latter

.understood in

reference to

the

at large

[This indeed, like the former, may be taken in a limited

But it may also be applied to the great body of
sense
It accords with many other passages that confessbelievers
d
And what encouragement does it, in this
edly relate to all
need never despond on account of any
view, afford us
difficulties
Not even mountains of guilt and corruption
should cause us to say, There is no hope The prayer or faith
Nor is there any thing
shall bring Omnipotence to our aid
shall not be given to the
which
sacred
oracles
in
the
promised
that blasted
believing suppliant The same almighty power
the rig-tree, shall blast our enemies, and cause, if need be,
the very mountains to start from their bases and be buried in
the sea ]
!

We

From hence we may LEARX

3.
J

John

xiv. 13, 14.

A A

The

THE FIG-TREE CUUSED.

356
1

tflor

(313.)

The danger of a fruitless profession

[God expects his people to be fruitful in good works
will he acknowledge us as his if we disappoint his expec-

Let us not then be satisfied with the fairest leaves of

the fruits of righteousness
profession, without bringing forth
to his praise and glory-^Jesus is assuredly coming soon to
He hungers, as it were, after our good Iruits
inspect us all
"
Let us then study to bring forth such, that our beloved may
"
And let us
come into his garden and eat with pleasure e
dread Jest we provoke him to make our sin our punishment, and
f
" nakedness
" tilled with our own
lest, being
ways ," our
all"
unto
]
appear
tations

2.

The

true source of

all

our fruitfulness

cursing the fig-tree, had nothing to do but to

withhold his blessing from it; and instantly it was withered
both in root and branch-^lts power even to bring forth leaves
had been derived from him Thus if his spirit be taken from
"
us we shall become " twice dead, plucked up by the roots 5
To him then we must give the glory of all the good that
we have been enabled to do ; for, " Of him has our fruit
been found h ," and " by his grace alone we safe what we
"
are" "
have nothing which we have not r received
And to him must we look for strength to fulfil his will in
future; for, "All our fresh springs are in him'" ]
[Jesus', in

We

3.

What

Christ's

exalted

power

thoughts

we

should

entertain

of

[This was the peculiar improvement which our Lord

himself made of his miracle And alas! what need have we
to be continually reminded on this subject!
At every fresh
difficulty we are ready to be discouraged, as though he were
not able to deliver And doubtless our unbelief often prevents
him from exhibiting his wonders to our view k Has he not
said that, If we believe, we shall see the glory of God ?
Let us then be " strong in faith, giving glory to God" Let
us never limit the power and grace of Christ, but with
unshaken affiance follow the direction he has given us, " Look
unto me and be ye saved, all the ends of the earth, for 1 am
1

God,

ttnd beside

'

Song
h

iv, 16.

HOB. xiv. 8.
Matt. xiii. 58.

me

there
'
*
'

is

none eke"

Prov. xiv. 14.

Jude 12.
Ps. xxxvi. 9. and Ixxxvii. 7.

John

xi.

40.

357

]
*

CCCXIV. THOSE, WHO CAME TO APPREHEND

SMITTEN DOWN BY A WORD.
John

xviii.

9.

Jems

therefore,

knowing

JESUS,

all things that

should come upon him, wtnt forth and said unto them, Whom
seek ye?
They answered him, Jesus of Nazareth. Jesus
saith unto them, 1 am he.
And Judas also, who betrayed
him, stood with them. As soon as he had said unto them, I am
Then asked
he, they went backward, and fell to the ground.
he them again, Whom seek ye ? And they said, Jesus of
Nazareth. Jesus answered, I hate told you that I am he :
Jj' therefore ye seek me, let these go their way: that the
saying might be fulfilled which he spake, Of them which thou,
gavest me, have I lost none.

THE cross of Christ has been an offence and a stumbling-block to both Jews and Gentiles in every age they
think it absurd to expect salvation from one, who saved
:

not himself, arid life from one who was made subject unto
death
But every step of his humiliation was accomwith
circumstances which abundantly attested the
panied

and counterbalanced the ignominy

of his low and suffering condition
When he lay in a
the
to
Eastern
was
out
he
magi by an
manger,
pointed
in
when
he
the
star
;
garden,
agonized
extraordinary
there came an angel from heaven to strengthen him ; and
when he was apprehended as a thief, he beat down the
of his mouth
whole band of his enemies bv a word
4
This miraculous exertion of his power, though not redignity of his -person,

*/

corded in the other Evangelists, is a very interesting part

of our Lord's history and the account here given of it
leads us to notice
:

I.

His successful resistance

Our Lord went

[Many

will

go

forth boldly to meet his enemies

forth to face danger, and will manifest

great boldness iu the midst of it, because they hope to escape

the troubles that threaten them, and to overcome the enemies
But if they could look into futurity and
that oppose them
see the sufferings which they would be called to endure, they
would not be so precipitate ; they wouid be glad, if possible,
to avoid the evil, especially if thejf found that their submission

Not so our
to it would entail on them nothing but disgrace
Lord " he knew all things that should come upon him :" he
had already tasted of the bitter cup, and knew that he was
about
A A 3
:

35$ THOSE, WHO CAME TO APPREHEND

JESUS, (314.)

about to drink it even to the very dregs; he knew all that he

should endure from men, from devils, and from his heavenly
(<
Father; yet he went forth unappalled,
enduring the cross

and despising the shame"-

He

shewed them, however, how vain would be their

attempts to apprehend him, if he chose to stand in his

own

defence
[Enquiring calmly whom they sought, and being told,
te
Jesus of Nazareth," he arisvvered, " I am he"- Here vVeie
no reproaches (for though reviled, he reviled not again) but a
plain acknowledgment that he was the object whom they
wanted But with what a glorious power were his words
No sooner were they altered, than all the
accompanied
tand of soldiers', with the chief priests, and scribes, and elders,
and Judas at their head, were struck as with lightning, and
staggering backward, they fell to the ground This miracle,
!

though at first sight it may appear vindictive, was, in fact, as

It wa3
replete with mercy as any that Jesus ever wrought
calculated to shew them their .guilt and danger, and thereby
to lead them to repentance
The priests and scribes in particular could scarce fail to call to mind the signal vengeance
that had been inflicted on two bands of soldiers who went to
apprehend Elijah, and to contrast with that the mercy they
had received 3 The recollection of this might have convinced
them that they were at this instant monuments of God's forbearance, and that Christ, if he had chosen, could have struck
them all dead upon the spot Happy would it have been
for them if they had indulged such obvious and suitable
reflections

But

hour being come, he satisfied himself with

merely shewing them what he could do, if he pleased ;
and that they could no otherwise apprehend him
than by
II.

his

His willing surrender

Notwithstanding

this

most awful warning, they

still

persisted in their intention to apprehend Jesus

[If the eyes be blinded and the heart hardened, it is in
vain to expect any great benefit either from judgments or

Like Pharaoh we may be affected for a moment,

mercies
"
but shall soon u return with the dog to his vomit
No
sooner had they recovered a little from their surprise, than
they resumed their purpose But oh who would have conceived that the ministers of religion should be so employed,
and that an apostle too should be found standing in such
company, and on such an occasion ? Contemplate him one
!

moment

2 Kings

i.

14.

SMITTEN DOWX EV A WORD.

(314.)

moment

as rising

from the ground, and instantly leading on

what an awful picture of human
;
man What a monster of iniquity,

again the murderous band

Lord, what is
depravity
!

if left to

3,59

follow the dictates of his

own

heart

Our

Lord,' having thus demonstrated his power to

resist, surrendered up liimself into their hands
[Our Lord had before affirmed that no man could take
away his life, but that he would lay it down of himself
Before his hour was come he repeatedly withdrew himself both
from injudicious friends and from incensed enemies
But
now he proceeded to fulfil his word, and willingly gave up
himself into the hands of his enemies
As, when first he
undertook our cause, he said to the Father, Lo, I come, I
d
delight to do thy will, O God ; so now, at the close of his
to
his enemies again, and asked,
he
went
undertaking,
up
Whom seek ye? and replied again as before to the answer
Now he suffered himself to be bound as a criminal,
given him
5

and yielded up himself

to all those indignities

and

miseries,

which, as our surety, it became him to endure This voluntary

surrender of himself was necessary in order to his being a
sacrifice for us ; and it was one principal circumstance that
rendered his sacrifice so peculiarly acceptable to God ; " He
loved us," says the apostle, " and gave himself for us, an offer6"
]
ing and a sacrifice to God of a sweet-smelling savour

Nevertheless, even while he thus

further evinced his
III.

humbled

himself,

he

power by

His dignified capitulation

He

did not see

his hitter

fit

to let his disciples participate yet in

cup

ordained that his disciples should be conformed

But they were
death as well as in their life
yet but weak in the faith, and not able lo encounter great
A premature discouragement might prove fatal to
difficulties
them Our Lord therefore would " not put new wine into
old bottles," or suffer his disciples to be tried beyond their

[He had

to

him

in iheir

strength

On

this

account he stipulated with his enemies that

they should not molest any of his adherents

[He did not make a request to his enemies, for there was
no probability that they would listen to it for one moment
He imposed it on them with authority, that they shoujd let
his disciples go ; and, by his invisible agency, he constrained
them to obey him And so effectual was his command, that
they
b
*

John

x. 18.

Ps. xl. 7, 8.

Luke

iv.

Eph.

v. 2.

A A4

29, 30. and

John

vi. 15.

360 THOSE,

WHO CAME TO APPREHEND

JESUS, (314.)

they could not even retaliate upon Peter whose temerity had
exposed both himself and his fellow-disciples to most imminent hazard Jesus had just before declared to his heavenly
Father, that he had preserved all whom the Father had committed to him f He was therefore peculiarly solicitous for
their welfare in the hour of danger and shewed that, though
he saved not himself, he was both able and determined to
save those who had put their trust in him
]
:

Let us from

As a

1.

take occasion to view Jesus

this history

surety for sinners

he did on this occasion

is
precisely what he has
Does
enemies of our salvation
the justice of God arrest us, or his holy law condemn us ?
Behold, Jesus gives up himself in our stead, and says respectIsaac was not more certainly
ing us, Let these go their way
doomed to death in the purpose of his father, than we were
by reason of our iniquities but Jesus, like the ram, is accepted
in our stead, and we rise to a life of immortality and glory
Let us ever view Jesus in this light; let us regard him as our
surety and substitute ; nor doubt, but that through his willing
sacrifice, and authoritative mediation, our souls shall live for

[What

done with respect

to all the

ever]
2. As an
avenger of sin
[We have seen what Christ

did when he was about to

surrender up himself, and to stand as a criminal at man's tribunal What then will he not do when he shall sit upon the
throne of his glory, and summon the universe to his tribunal ?
If an armed band were smitten to the
ground by the power
of his word in the hour of his deepest humiliation, how shall
an individual, unarmed, resist him in the clay when he shall
" I am
sit on his throne of
judgment?" When he shall say,
whom
thou
I
am
whose
invitations
he,"
he,"
despisedst,
thou didst slight, and on whose blood thou didst trample;
What confusion will cover us what terror will seize us and
how irresistible will be the power that shall consign us over to
" it i* a fearful
perdition
Surely,
thing to fall into the
hands of the Jiving God "
let us seek Jesus, not to
betray
and dishonour him, but to serve and glorify him with our
:

whole hearts

As a

protector of his people

enemies at that time, so
are they in every age, and
Malignant as they
every place
were who came to apprehend our Lord, they were but instruments in the hands of that malicious Mend who seeks to deBut all the hosts of hell are as much subject to the
stroy us
3.

[As his people were beset with

power
f

John

xvii. 12.

SMITTEN DOWN BY A WORD.

"(314.)

361
" Not
any

were
power of Jesus, as Judas and the soldiers
"
weapon formed against us can prosper, if only we put our
Let us then flee to him and he will hide us
trust in him
under the shadow of his wings As birds riving to protect
;

the Lord defend us

And as the attendbetween the destroyer and the houses
sprinkled with blood, so will the Lord pass over to preserve us
from the assaults of our enemies g Let us rely on him, and we
shall find him a refuse" from the storm, a shadow frorr: the
heat, when the blast of the terrible ones is as a storm against
their

young, so

will

ant angel passed

the wall
e

Isai.

h Isai.

xxxi. 5.

CCCXV. THE HEALING

xxv. 4.

OF MALCHUS* EAR.

Luke xxii. 50, 51. And one of them smote the servant of the
High Pritst, and cut off his right ear. And Jesus atiswercd,
and said, Snjfer ye thus far. And he touched his earf and
healed him.

IT is but too common for even good persons, who are

of a sanguine temper, to ask instruction or advice, while
by their conduct they evince that they have very little disdo not wonder that
position to receive and follow it
"
"
Pilate should ask,
What is truth ? and go away before
an answer could be given him but it is grievous to see
one of Peter's eminence, who had been favoured with so
many opportunities of divine instruction, affecting to seek

We

direction

from

his

own unhallowed

be proper to notice
The indiscretion of Peter
Peter, in striking Malchus with

corded,
I.

Lord, and instantly prosecuting his

In considering the instance re-

will

it

will

the

sword,

was

evidently actuated by a love to his Master, and a zeal

Yet his mode of discovering his affection
for his. service

was

certainly deserving of

blame

A want of Christian

temper

i.

It

argued

men from taking the

defence of their country, when called to it by impe
rious necessity, and authorized bythe civil magistrates: but it
[Christianity does not preclude

sword

in

enjoins individuals rather to suffer patiently the persecutions

with which they are assaulted, and gladly to endure the loss
As for
f all things, even of life itself, for the Gospel sake

taking

THE HEALING 6F MAlCHUS'

362

EAft.

(315.)

tip arms ngainst the civil power, it is an extremity

which perhaps not any thing can justify Yet this is the very
thing that Peter did and as he did it without any express
command, he was rebuked by our Lord, and -told that " all,
who should take the sword in that manner, however they
might think they were" fighting the Lord's battles, should
a
]
perish with the sword

taking

An

ignorance of the prophetic writings

had been foretold that te one, who had eaten bread
with our Lord, should lift up his heel against him;" and that,
in consequence of his treachery, he should be "led. like a
lamb to the slaughter," and "be numbered with transHad Peter fully understood those prophecies he
gressors"
would not so rudely have contradicted our Lord on a former
occasion b, or so impetuously defended him on this
but would
have submitted to the will of God, saying, " The cup which
"
liis Father hath
J
given him shall he not drink it ?
2.

[[t

forgetfulness of our Lord's character

few minutes before, had Peter seen his
If these had
Lord performing the most stupendous miracles
been wrought by the Father's power, could not Christ call
upon him now, and have more than seventy thousand angels
sent for his defence? If Christ wrought them by his own
power, could he not deliver himself out of their hands without
Peter's interposition ? But if Christ were abandoned by his
Father, and reduced to a stale pf impotence himself, could
Peter protect him against a band of armed rm-n? Was riot
his furious a&iault rather calculated to increase their rage, and
to make them destroy Jesus and all his disciples upon the
spot? In every view his conduct was wrong; for if his aid
was needed, it was insufficient; and if it was not needed, it
3.

[Oi'ten, yea, but a

was

officiously

The

and imprudently obtruded

contrast betxvcen Christ's conduct and Peter's will

appear by considering

The remedy which our Lord applied

Jesus would give no just occasion of offence to the civil
magistrate, and therefore set himself instantly to remedy
the evil that had been committed
[Peter had cut off the ear of the high priest's servant, probably because he was most active and forward in apprehending
onr Lord. But Jesus would not suffer even that small injury
"
he therefore " touched the
to be sustained on his account
wound,
II.

"

Our Lord

in his

Of his misconduct.
fc
.

answer to Peter pointed out the various sources

Set Matt. xxvi. 52
54.

Alatt. xvi. 22, 23.

John

xviii. 5

11.

THE HEALING OF MALCIIUs' EAR.

(315.)

363

wound, and restored the ear to its perfect state What a marvellous return was this for all the indignities which this
miscreant had offered him
If Jesus had chosen to work a
miracle on this occasion, one wouid rather have expected that
!

should he such an one, as should make the "ears of all that

it to
tingle :" but mercy was his delight; and the
more unworthy the objects of his mercy were, the more did he
" the unsearchable riches of his
glory in displaying
grace"
Would one not at least hope that this miracle should
disarm his enemies, and make them desist from their purpose ?
But, alas
nothing can prevail with those who are given
1
The manner of working the
up to judicial blindness*
miracle was scarcely less remarkable than the miracle itself:
for he not only performed it unsolicited, but even asked permission to perform it; saying to those who were binding him,
" loosen
" Suffer
ye thus far,"
my hands for one moment,
that 1 may exercise them in one more act of benevolence
before your eyes." What astonishing meekness and condescension
Thus, while he more than recompensed the
injury that Peter's indiscretion had occasioned, he shewed to
his enemies, that his surrender of himself was voluntary ; and
it

heard of

people a most perfect pattern for their conduct

]
ungocjly world

left to his

when persecuted by an

From

this history

we may LEARN

To guard

against an indiscreet unhallowed zeal

is amiable and
praiseworthy':
but a " zeal without knowledge" is most injurious to the
Paul's conduct in his unconverted state,and
Christian cause
the request of two of oar Lord's disciples, mry serve to put us
on our guard against the fatal mistakes into which even good
men may fall f Let our zeal be ever tempered with love, and
else, while it carries us too
regulated by the holy scriptures
1

[Zeal properly directed

on some occasions,
defective upon others 5
far

2.

To

it

prove, like Peter's, miserably

love

exercise

will

our most inveterate

towards

enemies

"
are not to be carnal," nor
weapons
[The Christian's
"
He is to " turn the right
must he " war after the flesh
that
smites
him
the
on
cheek to him
left," and, by rendering
"
heap coals of fire on the head of his enegood for" evil, to
mies."
Instead of being overcome of evil, he is to over-

come
d

e.

g.

Gal.

Pharaoh was
iv. 18.

by judgments or mercies.
Luke ix. 54.
Gal. i. 13.
Such persons are compared to " a cake no't
alike uninfluenced

Mark xiv. 71.

turned," which, instead of being equally penetrated with heat, is burnt
up on one side, and scarcely wtirmed on the other. See Hos. vii. 8.
*

THE IIEALIXG OF MALCHUs' EAR.

364

(315.)

"

corne evil with good'

Christians, see if this be your conAnd remember that " Christ set you an example
duct

you should follow

that
3.

To

his steps

"

trust in Christ tor the healing of the

which sin has made

[No sword can inflict

so deep a

wound

as sin has

wounds
made

it has
had merely killed the bnd\
But Jesus can heal
indicted a mortal wound on our souls

It

were a light matter

if

it

us; nor should any sense of unworthiness prevent our applicaLet us go to him, and he will add' us to the
tion to him
number of those whom he has made monuments of his

almighty power and

h

Rom.

xii.

his

1921.

unbounded mercy
'

Pet.

ii.

20

23.

CCCXVI. CHRIST THE RESURRECTION AND THE

LIFE.

John xi. 25, 26. Jesus said unto Jier, I am the resurrection
and the life : lie that be/ieveth in me, though he if ere dead,
and whosoever livcth and believeth in me,
yet shall he. live
:

shall never die.

IN

great and long continued afflictions, we are apt to

entertain hard thoughts of God.
But, whatever be his
intention with respect to the ungodly, we are sure that he

designs nothing but good to his own peculiar peo.ple, even

when he appears most regardless of their supplications.
There are two ends which he invariably proposes to himdispensations towards them; namely, the
revelation
of his own glory, and the fuller manibrighter
festation of it to their souls.

self in

his

In the history before us we have an account of a heavy

had befallen a family, through the death of
one, to whom Jesus had shewn a very peculiar attachment.
He had been solicited to come and help them ;
but he had delayed his visit till the sick person had been
dead four days. This however, though liable to misconstruction, he had done intentionally, in order that he

affliction that

might manifest more

sisters his
fully to the disconsolate

own power and

glory.
Accordingly, when they intitheir persuasion, that, if he would pray to ( iod for
the restoration of their brother to life,
would grant his

mated

God

request,

CHRIST THE RESURRECTION, &C.

(316.)

365

request, he told them that he needed not beseech God

for that he himself was the resurrection and
to effect it
the life
and was ahle to impart either bodily or spiritual
life to whomsoever he would.
In considering this most remarkable declaration, w
;

shall notice

That part which relates to himself

Martha having, in conformity with

I.

the

prevailing

opinion of the Jews, expressed her expectation of a general resurrection at the last day, Jesus says to her
" I am the resurrection "
[Our Lord, in his divine nature, possessed omnipotence
and of himself. In his mediatorial capacity he
was invested with it by his Father, agreeably to the plan concerted in the divine counsels. To him who had undertaken
to procure salvation for a fallen world, was delegated all
necessarily,

power requisite for the full discharge of that office. The restoring or his people to a new and heavenly life after death,
was essential to their complete salvation this therefore was
a
committed to him ; and he both declared he would execute
b
this great work , and gave an earnest of its accomplishment
c
in raising himself from the dead .]
:

"

am

the life"
[Tn^this term our Lord proceeds further than in the
former, and asserts, that as he is the author and first-fruits of
the resurrection, so is he the very pj-inciple of life whereby his
people live. This might indeed be collected from many figurative expressions of scripture, which represent him as the.
d
but we are not left to
fountain of life to all his people
truth
from mere parables; it is
an
important
gather such
asserted frequently in the plainest terms: be is a quickening
f
e
He i< to the
that hveth in us , and is our very life e
spirit ,
is
to
the body
he pervades, animates,
soul
the
soul, wjiat
and invigorates all our spiritual faculties: by his secret energy
our understanding is enabled to apprehend .divine truth, and
our will inclined to obey it: and, without him, the soul would
be as dead as the body without the soul.J
I

Let us now prosecute our enquiries into

II. That which respects his people
There is a remarkable correspondence between the
two
*
*

John
John

v.

21, 25

x. 18.

Cor. xv. 45.

s Col. iii.
4.
i

29.

Cor. xv. 20.

b
d

Jlin vi. 39, 40.

Johnxv. i. Kph. iv.
John xiv.6. and vi.
Gal.

11,

20.

15, 16.

57yicd

CHRIST THE RESURRECTION

two

(316.)

and the two former clauses of the

latter,

latter declaring the operation

the
;
of the powers expressed in
text

the former.
1.
As being "the resurrection," he will raise the
bodies of his people
[Judging of things according to our weak reason, we are
ready to think that the restoration of bodies, which may have
undergone so many changes, is impossible. But cannot he
who formed the universe out of nothing, collect the atoms
that constitute our identity, and reunite them to their kindred

can, and will; yea, that very Jesus, who died

h
cross, has the keys of death and of hell f and will
1
effect this by his own almighty power .

He

souls?

upon the

This clause might further intimate, that by the first act of

him our souls should be made partakers of spiritual
life.
And this would acc.ord with other passages of scripture , and prepare us for the next clause, which, rising in a
climax, declares the benefits that shall result from a continued
life of faith upon him.]
faith in
11

"

As

the life," he will preserve the souls of

being
his people unto everlasting life
[Tl'.e bodies of the saints must undergo the sentence
denounced against sin ; (though death to them is scarcely
worthy the name death it is rather a sleep, from which they
2.

be awakened at the morning of the resurrection ra ) but

n
their souls shall never die : none shall prevail against them ;
none shall pluck them out of Christ's hands ; their life is hid
in him beyond the reach of men or devils? ; the vital principle
within them is an ever-living seed q an over-flowing fountain r as long as Christ liveth, they shall live also 8 .
The
separation that will take place between their souls and bodies
will only introduce them to a higher stale of existence, which
.they shall enjoy until the day that their bodies shall be
shall

_,

awakened from

their slumbers, to participate

and enhance

.their .bliss.]

We must

not however fail to notice the description

of-those
to whom these promises are made
-given
[Twice t in these few words, are these blessings limited to
believers : not because our Lord disregards good works, or because they shall not be rewarded ; but because we cannot do
any good work unless we first receive strength from Christ by
ft
rfaith ;.and because, if we obtained life by working, we should
have
* Rev.
*

John

" Ver.

John

i.

33, 35. and vii. 38. and x. 10.

Acts \ii.6o. i Thess. iv. 14.
x. 28.
vi.

LI.

* 1 Pet.
*

John

18.

i.

23.

XIY.

*
'

iii.

Rom.

21. -;

viii.

10.

Isai. liv. 17.

r Col.
*

icj.

Phil.

iii.

John iv.
John xv.

3.

14.
5.

AND THE

(316.)

LIFE.

367

have whereof to glory before God and God has decreed that
no flesh shall glory in his presence, and that we shall
glory
u
It must never be forgotten that God
only in the Lord
has
caused all fulness to dwell in his Son, Jesus Christ*; and that
\ve must, by a cdntinued exercise of faith, receive out of thai
:

It is by faith that we live 1, w$

fulness grace for grace 7
c
b
in a word, "God has
stand*, we walk , we are saved
given
us eternal life; but this life is in his Son: he therefore that
hath the Son, hath lifej and he that hath not the Son of God,
.

hath not

The

life

"]

pointed interrogation with which our Lord closed this

address to Martha, directs us how to IMPROVE this
subject

it

suggests to us

That all persons, however eminent in their profesor

decided in their character, ought to "examine
sion,
"
themselves whether they be in the faith
[It was to one whom he knew to be an humble and faithwell therefore
ful disciple, that Jesus put this question
may
we who are of more doubtful character, consider it as
"
Believest thou that
addressed to us ; " Beiievest thou this r
Christ is the only fountain of life; and that there is no way
of receiving life from him but by faith ? And dost thou believe these things, not in a mere speculative manner (for that
many do whose souls are dead before God) but in such a way
The believing of this record
as to reduce them to practice ?
forms the one line of distinction between those that shall be
1

If we truly receive it, we

saved, and those that shall perish.
have already passed from death unto life 6 : if we do not
receive it, we are yet dead in trespasses and sins : we have not
we cannot have life hereafter.
life now ;
resurrection
indeed we shall partake of; but it is a resurrection to damnaf
we shall live ; but it will
tion, and not a resurrection to life
be a life justly denominated death, the second death g
Let
us not then defer our enquiries into a subject which is of such

infinite

importance.]

That the

believing of this record is the most effectual antidote against the troubles of life, or the fears of
2.

death
[[f Martha had felt the full influence of these truths, she
would have moderated her sorrows, under the persuasion that
her loss was her brother's gain ; and that, if her brother were

not
11

*
*

Rom.

iii. 27.
Col. i. 19.
2 Cor. i. 24.

* \
*

John

v.

n,

Rev, xx. 14,

Eph.

12.

ii.

8, 9.

Cor.

John

2 Cor.

John

i.

i.

16'.

v. 7.

v, 24.

2931.

* Gal.

iii.

Gal.

Ib. ag.

ii.

11.
16.

CHRIST THE RESURRECTION, &C.

368

not restored to

Thus

life,

(316.)

she should soon meet him in a belter

every state the consideration of' these truths

for if we bewill afford to us-also unspeakable consolation
lieve in Christ, and have through him the possession of
what cause can we
spiritual, and the prospect of eternal life,
have to complain ; what cause to fear ? The world will be
divested of its allurements, and death of its terrors. Satisfied
that all events are under the control of our best friend, we
shall commit them cheerfully to his wise disposal ; and looking
forward to the day in which he will call us from our graves,
we shall expect his summons with composure at least, if not
Let us then live by faith in our
also with a holy impatience.
fJivine Saviour, assured that he will keep us unto eternal life,
and exalt us, both in body and soul, unto the everlasting
enjoyment of his presence and glory.]
world.

in

CCCXVII.

CHRIST'S ASCENSION TO GLORY.

i. 3.
IVlio, bring the brightness of his glory, and the
express image of his person, when he hud by himself purged
our sins, sat down at t/te right hand of the Majesty on

]Ieb.

high.

REVELATION of God, by vt ha tcver means or init may be communicated, demands our solemn

strument

attention.

But Christianity requires the highest possible

degree of reverence, because the messenger, by whom it

was promulgatec, as far surpassed all other instruments
in excellence, as the truths delivered by him are of deeper
and more mysterious import. It is in this view that the
apostle introduces" this sublime description of Christ
which we may notice
I.

The

in

dignity of his person

We

cannot conceive any expressions more grand than

these which are here applied to Christ, and which setforth

His essential dignity

[The Father is the fountain, and the archetype of all
Of him Jesus is a perfect copy. As the impresperfection.
sion on the wax corresponds with all the marks and lineaments
"
" the
of the seal, so is Jesus
express image of the Father in
" he who
that
seen him hath
insomuch
hath
every particular,
i.

seen

CHRIST'S ASCENSION TO GLORV.

(317.)

369

seen the Father 8 ." But the Father is, in himself, invisible to
mortal eyes b ; it is in Christ only that he is seen: on which
account Christ is called " the image of the invisible God c ."
And as all the glory of the sun is seen in the bright effulgenca
of its rays, so is all the glory of the godhead seen in the face
of Jesus Christ d .]

His

2.

official

dignity

[It was Jesus who made the worlds": and he it is who

"
"
upholds them by the same
powerful word that first spake

them

into existence

By him

things maintain their proper

all

Nor is there any

courses, and the order first assigned them.
thing that happens either in the kingdom of providence or of
grace, which does not proceed from his will, or tend to his
There is nothing so great but it is under his control,
glory.
s

nothing so small but it occupies his attention

Every thing
is
good owes its existence to his immediate agency, and
.

that

every thing that

is evil,

to his righteous permission.]

Intimately connected with

II.

The
As in

this is

diversity of his ministrations

"

the church there are

h

of administra-

diversities

"

and of operations
under Christ, who is the author
of them, so in the work of Christ himself there is a diver-

tions

sity

of ministrations.

"
purged our sins" by his blood on earth
needed
an atonement, and such an atonement as no
[Sin
created being could offer. Jesus therefore, the Creator himfor us, and such an one
self, undertook to make an atonement
as should satisfy divine justice on our behalf, and put honour
on that law which we had violated. For this end he assumed
that nature which had sinned, and endured the curse due to
our iniquities. When he had only to create or to uphold the
universe, his zcord was sufficient but when he came to redeem
the world, nothing would suffice but his own precious blood.
Other priests offered the blood of bulls and of goats as typical
Jesus
but, to make a true and proper atonement,
expiations
was forced to offer up" himself" His prayers and tears were
insufficient: if he would purge away our sins, he must do it
"
"
death."
by himself," by the pouring out his soul unto
This is what Jesus undertook to do nor did he ever draw
back till he could say, " It is finished."]
jj e

He

i.

John

Col.

VOL.

2.

III.

Tim.

d Col.

15.

and John
Matt. x. 2;, 30.

Ver.

xiv. 9.
i.

f
i.

3.

Col.
i

ii.
i.

Cor.

i.

17.

9.

and

vi. 16.

i Cor. iv. 6.

17.
xii.

46.

CHRIST'S ASCENSION TO GLORY.

370

He

ascended to complete his work

in

(317.)

heaven

after offering the sacrifice, entered

"
within the vail, to present it there. Thus Jesus
passed into
the heavens," the place where he was to finish his ministra-

[The high

priest,

In the presence or' all his disciples he ascended thither,

giving thereby a decisive evidence that nothing further remained for him to do on earth. But a further evidence of
this arises from the posture in which he ministers in heaven.
tions.

the law stood, because they needed to repeat

priests under
the same sacrifices continually: but Jesus having offered one
"
of God,
sacrifice once for all, "sat dozen at the right hand
the place of supreme dignity and power. From this we infer
the perfection of his sacrifice on earth ; and are assured, lhafc
whatever remains to be done by him within the vail, is trans-

The

acted in an authoritative manner, all power being given to

" save to the uttermost " them that trust in
to
him.]

him

We may
1

LEARN from hence

The security of them that

[Who
k

believe in Christ
them ? " Jehovah's
with his blood ? The God of

that interests himself for

is it

."
Who bought them
Who has undertaken to keep them ? He
heaven and earth
10
Who is contithat " upholdeth all things by his word ."
their
salvation
? He that is
nually engaged in completing
constituted head over all things for this very purpose". What
then have they to fear either from their past guilt, or their
present weakness? Let them only be strong in faith, and
" none shall ever
pluck them out of his hand ."]

fellow

The danger of those who are yet in unbelief

In proportion to the dignity of this adorable Saviour
inust be the guilt of rejecting him. This is frequently insisted
2.

3
.
Let us lay it to heart. To neglect this
such a mixture of folly and ingratitude, of impiety
and rebellion, as involves in it the highest degree of crimius to the heaviest condemnation''.
Let
nality, and subjects
those who are guilty of this neglect remember that" the ene"
and let them kiss
mies of Jesus shall all become his footstool
the Son, lest he be angry, and they perish without a re-

on

in this epistle"

Jesus

is

medy
1
I

.]

Heb. x. 11, 12.

Acts xx. 28.

k Zech. xiii.
7.
m Col. i.
17, 18.

Eph. i. 22, 23.

Ch. h. 3, 4. & x. 28, ig.

II

Ps.

* John x.
28.

ii.

6, 9, 10, 12.

Deut.

xTiii. 18, 19.

3Ji

CCCXVIII.

CHRIST'S EXERCISE OF SUPREME

OVER THE INVISIBLE WORLD.

Powfcfc

i.
17,18. Fear not-, lam the first and the last: 1 ant
he that liveth, and was dead', and beh'ild, I am alive
for
evermore, Amen ; and have the keys of hell and of death.

Rev.

MAN, while

he continued in a state of innocence*

communed

but from
freely with his Maker face to face
the time that sin entered into the world, he has dreaded
:

Most High, and fled from it with

and trembling. Whenever God has been pleased
to appear to
any of his people, the sight has uniformly
filled them with terror
and, in some instances, almost
deprived them even of life. This was the effect produced
the presence of the

fear

by a vision vouchsafed to John. Our blessed Lord, in

a habit somewhat resembling that of the h\vh priest,
revealed himself to his beloved disciple
and so august
was his appearance, that John, unable to endure the sight,
fell at his feet as dead. But our
Lord, in condescension
:

to his weakness,
dispelled his fears by making known to
him the perfections of his nature, and the offices which
in his mediatorial
capacity he sustained.

In discoursing on

his

words we

shall consider

Our

Lord's record concerning himself

A more glorious description of Jesus is not to be found
in all the sacred
he declares himself to be
writings
I.

i.

The

eternal

[The terms,

God

" the

first

and the

last," are

intended to ex-

press eternity : -and, in this view, it is an incommunicable

attribute of Jehovah.
It is often used to describe God in
places where he Contrasts himself with the gods of the hea-

then b and it always characterizes him as infinitely superior

to all creatures. But Jesus here
arrogates it to himself. Eternity
had been ascribed to him both bv prophets and apostles
but
he here claims it himself as his own prerogative; for, notwithstanding he was in the form of a servant, he thought it
not robbery to be equal with God d Hence then it is evident
that Jesus is one with the Father, " in glory equal, in majesty
6
eo-eterna!/' God over all, blessed for evermore .]
:

2.
* Ver.
8, 11.

ProVi

viii.

* Phil.ii. 6,

and Rev.

2230.

xxii. 13.

Mic.

v. a.

John

i.

l.

tsai. xliv. 6,

Meb.

siii. 8.

Rom.
."B

B 2

i.x.5.

The

CHRIST'S EXERCISE OF

372

SUPREME POWER

(318.)

The

living Saviour
whose
[He,
brightness now exceeded that of the meridian sun, once hung upon the cross. But, says he, " though*
I was dead, yet I am the living One g , possessed of life in myh
self , and the source of life to others; and immutably living,
" Behold "
to carry on the work which I began on earth."
for I,
this with wonder, yet with a full assurance of its truth
" the true and faithful
the "Amen,"
witness, declare it unto
Now as the former assertion shews us what he was in
thee."
his divine nature, this informs us what he is in his mediatorial
" He died for our
office.
offences, and rose again for our
justification;" and is, not only our advocate with the Father',
but the head of vital influence to all that believe k /J
2.

3.

The

universal Sovereign

"
"
of
[By hell we are to understand, not the habitation
and " death"
the damned only, but the whole invisible world
:

Now to " have the keys "

the door of introduction to it.
of these, is to have the power over them, together with the
entire appointment of men's states in reference to them J
is

And

does Jesus exercise. Whomsoever he will,

time or manner he sees fit, he consigns to
and
" He
death, and fixes instantly in heaven or hell
openeth
and no man shutteth ; he shutteth, and no man opeueth m ."
Hence it appears that every event in this world also must be
under his control ; and consequently, that he is the universal
this p.ower
in whatever

sovereign.]

From
record,

the encouraging address which accompanied this

are led to consider

we

II. Its tendency to comfort and support the soul

a similar vision was vouchsafed to Daniel,

When

its

which were also similar, were counteracted in the

same manner". Now this record of our Lord was well
calculated to dissipate the fears of John; and may well
effects,

also be a comfort to us

Under apprehensions of temporal calamities

[Impending dangers and distresses will often excite terror,
and overwhelm the soul with anxious dread. But what ground
of fear can he have, who has the eternal God for his refuge?
What injury can arise to him, whose soul is in the Redeemer's
hands, and for whose benefit all things are ordered both in
heaven and earth ? " Not a hair of his head can perish " but
" Thousands
by special commission from his best friend.
may
i

fall
*
'

K.
Horn.

8 'O
viii.

"Uev.iii.y.

34.

h
r.

John

'

Eph.

i.

22,23.

sa '-

Dan.

V. 16.

xx "- 22
x. 5

12.

OVER THE INVISIBLE WORLD.

(318.)

373

beside him, and ten thousand at his right hand;" but

" no
weapon that is formed against him, can prosper." If his
eyes were opened to behold his real situation, he might see
himself encompassed with horses of fire, and chariots of fire :
and, standing as in an impregnable fortress, he might defy the
assaults of men or devils.
Jf his God and Saviour be for
him, none can be against him ''.]
fall

Under

2.

fears

[No man can

of eternal condemnation
reflect

upon

his

own

character without

and every one

feeling that he deserves the wrath of God
that is sensible of his own demerits, must tremble lest the
:

judgments he has deserved should be inflicted on him. Yet

a just view of the Saviour may dispel his fears, and cause
him to <e rejoice with joy unspeakable," Does his guilt
appear too great to be forgiven ? He that offered an atonement

Do doubts arise respecting his

it, is the eternal God 1.
acceptance with the Father ? Behold, that very Jesus who
made atonement for him, ever liveth to plead it as his advor
Do death and
cate, and to present it before the mercy-seat
for

hell appal him with their terrors ? they are altogether subject
to the control of Jesus, whose power and faithfulness are
pledged for the salvation of all his ransomed people*. To the

weakest then we say in the name of this

"Fear not:" though thou art "a worm,
"

adorable Saviour,
thou shalt thresh

the mountains l
and though thou art the smallest grain that
has been gathered from the field, thou shalt be treasured safely
in the granary of thy heavenly Father".]
;

APPLICATION
[We cannot

conclude the subject without applying

it

to

who are ignorant of Christ. Surely we must not say to

you "Fear not;" but rather, "Fear and tremble," for he
whom ye have despised, is the eternal God; and ever Jivetli
to put down his enemies, and to make them his footstool. He

those

has only, as it were, to turn the key of the invisible world, and
your souls will be locked up in the prison, from whence there
O consider this, ye that live unmindful of
is no redemption.

and prostrate yourselves at his feet,

;
while his offers of mercy are yet extended to you.]

this adorable Saviour

>.

Kings vi. 17.

Acts xx. 28.
Juhq x. 28, 29.

r
*

Amos ix.

B B 3

9.

Rom. viii.

31.

John

i, 2.

i.

Isai. xli. 10, 14, 15.

374

CCCXIX. THE USE AND INTENT

OF OUR LORD'S

MIRACLES.
John xx.

30, 31

And many

other signs truly did Jesus in the

presence of his disciples, which are not written in this book.

.But these are written, that ye might believe that Jesus is the
Christ, the
life

Son of God, and that

believing ye might have

through his name.

THOUGH

the miracles which are recorded in the

gospel are very numerous, yet are they lew in comparison

of those which were wrought by our blessed Lord. If all
that he performed were distinctly related with

all their

attendant circumstances, St. John tells us, in the hyperbolical language of the east, that the whole world would
scarcely be able to contain the books that would be writ3
ten
Some however are transmitted to posterity as a

specimen of the

rest, in

order that

we may be

assured of

Christ's divine mission, and be led to believe in

the salvation of our souls.

him

to

The Evangelist, stating both the immediate and the

ultimate end for which his gospel was written, declares,
that the assuring us of Christ's divine mission was
The immediate end
Our blessed Lord declared

I.

the Son of

himself to be

" the
Christ,

God"

[It was not in the character of a common prophet that

our Lord appeared
he assumed to himself titles to which
no human being had aspired, and declared himself to be
the Son of God, the incarnate Deity, the Saviour of the
world"
]
;

For the conviction of the people he wrought unnumbered miracles

[Miracles are works contrary to the common course of
nature, works which God alone is able to perform.
Hence,
when wrought in confirmation of any poiut, they are
justly considered as authenticating that which they are intended to support ; because they
prove a divine concurrence ;

and
a

John

xxi. 25.

His enemies themselves accused him of

affecting equality with
God and finding, from the very defence that he made, that
they were
;

right in their conjecture, they again sought to put

blasphemer. John v. 18. and x. 33, 38, 39.

him

to death as a

THE USE,

(319.)

&C, OF

OUR LORD*S MIRACLES.

375

and we cannot suppose that God should enable any man to

work miracles merely to establish falsehood, and to deceive
his people.

There have indeed been sorceries and enchantments pracc

perhaps also miracles, in support of error . But, in
the case alluded to, God suffered Satan to exercise extraordinary powers in order to harden him who obstinately opposed
his will, and to confirm him in the delusions which he had
chosen for himself d . Yet in those instances did he give abundant proof of his own superiority, and leave the confounded
monarch without excuse*.
That the miracles which Jesus did, were intended to convince the Jews of his divine mission, and that they were sufficient for that end, is manifest from the appeal which he
himself repeatedly made to them in this very view f. The
completion of prophecy was indeed a decisive proof of his
messiahship to those who could compare the prophecies with
the events ; but the working of miracles afforded a short,
compendious, and incontestible evidence to the eyes of all
who beheld them.]

tised,

For the conviction tffuture ages these miracles were

recorded
[If there had been no written documents of the things
that were transacted, we could not have been sure that our
information respecting them was correct ; seeing that many
variations must inevitably happen in traditions handed down
through so many succeeding ages. But when the miracles of
our Lord were recorded by persons who were eye-witnesses
of the same, and these records were speedily circulated

had been spectators of them; and

an appeal was made to the bitterest enemies of our Lord, who would have been glad enough
to contradict the assertions of the Evangelists on a supposition
us with an
they had been false ; these records come down to
evidence not at all inferior to ocular demonstration and if
both
any man reject the testimony which is thus sanctioned
by friends and enemies, he is wilfully blind, and would reject

amongst myriads who

when

also

in these very writings

8
any other evidence that could be given him .]

Exod.vii. 10,

u.

Isai.lxvi. 4,Pfi.ix. 16.

But

Exod.

vii. 3.

13, 14.

Aaron's rod swallowed up all the rods of the sorcerers, ib. ver. 12.
The sorcerers were permitted to bring calamities 011 the land, but not
And they themselves
to remove them, ib. ver. 21, 22. andviii. 6, 7.
were constrained to acknowledge a divine power working by Moses
and Aaron, when they could no longer imitate the miracles wrought
by them, Exod. viii. 18, 19.
f

John

v. 36.

and xiv.

u.

B B 4

Luke

xvi. 31.

THE USE AND INTENT OF

But though

this

was the immediate

(319.)
intent of these

written memorials, the salvation of our souls

II.

The

was

ultimate end

Merely to prove to us that Jesus was the Christ, the

Son of God, would have been a fruitless task, unless our
believing of that record would conduce to our benefit.
But the apostle knew, that our whole salvation depends
it ; and therefore, in
transmitting an account of our
Saviour's miracles, he sought to bring us to the enjoy-

upon

ment of
1.

Spiritual life
{The unbeliever

b
in trespasses and sins :" lie is as
been
have
as
that
bones,
spiritual exertion,
dry
for many years, are of exercising the functions

dead

is ."

incapable of

entombed

belonging to the body '. Nor is it by working, that he is to

obtain life (for he must have life before he can work aright)
but by believing in the Lord Jesus Christ. By believing, he
becomes united to Christ, as a cyon lhaL is grafted in to a new
stock; and he derives life from him, as a branch does from
the tree, or as a member from the head k
No sooner is that
union formed, than he becomes a new creature ; " be is
passed from death unto life" ;". and is "purged from dead
works to serve the living God." For the sake of Christ he is
made" a partaker of the divine nature":" " Christ himself
"
lives in him," and " is that
whereby he is enabled
very life
.

to live to God.]

Eternal

2.

[The

Kfe

life

begun on

soon expire;

shall

is not like the natural life that

an incorruptible seed, an immortal
flourish in heaven for evermore.
The

it

earth,

is

principle, that shall

soul that is quickened by faith in Jesus, has also its iniquities
forgiven. It stands immediately in the nearest relation to the

Deity. The believer

joint-heir with Christ

a child of God, an heir of God, a

A throne is prepared for him in
heaven and, on his dismission from the body, he shall be
exalted to an eternal participation of the divine glory.
is

P.

Now

the object which the Evangelists had in view,

the miracles of our Lord.
They endeavoured to convince us, that Jesus was the Christ; yet not
this

is

when they recorded

merely to extort from us a speculative assent to

this truth,

but
to

k
k

Eph.
i

Cor.

m John
!

ii.

Gal.

i.

vi.

17.

Eph.

iv.

15, 16.

'

v. 24.
ii.

20. Col.iii. 4.

Ezek. xxxvii. 4.
2 Cor. J. 17.
2 Pet.

John

i.

i.

4.

12.

OUR

(319.)

LORD'S MIRACLES..

377

to make us rely on him as our Saviour, that we might experience the true "end of our faith, even the salvation of our
souls."
This was an end worthy the inspired writers, an end,
which has already in myriads of instances been accomplished,
though its success hitherto has heen only as the drop before

the shower.]

INFER
1.

How

should

we

value the holy scriptures

!.

[All the books that ever were written are of no value

when compared with the sacred volume. In the scriptures,
we not only think, but know, that we have eternal life* .
1

They testify of Christ: they declare him to be our incarnate

God, our all-sufficient propitiation, our everliving advocate,
our almighty friend. He is no longer sojourning with us on.
earth ; but we may see him, hear him, converse with him,
and enjoy the most intimate fellowship with him, in his word.
In that word we may find abundance to confirm our faith,
to enliven our hope, to direct our feet, to answer every
" search the
purpose which our hearts can wish. Let us then
scriptures:" let our meditation be upon them: let them be
t
sweeter to us than honey and the honey-comb:" let them
be " esteemed by us more than our necessary food."]

How careful should we be to exercise faith on

Christ!
of
themselves
even
the
our
will
scriptures
[All
knowledge
be of little use to us, unless we be possessed of a living faith :
"
salvation ;" but then it is
they will indeed make us wise unto
r
"
through faith in Christ Jesus ." More can not be said,
and less must not, respecting the excellency of faith, than
what is spoken in the words of our text. Every thing relating
to spiritual or eternal life must be received by faith, and maintained by faith. In heaven this principle will be superseded;
" walk
but till we arrive at those happy mansions, we must
" live
the
on
Son
faith
of
and
God,
altogether by
by faith,"
who loved us, and gave himself for us."
Let us then read the scriptures, in order to increase and
confirm our faith let even the strongest believer improve
s
them to this end ; and in due time he shall be where faith
2.

is lost in

sight,

John

v.

and hope

in enjoyment.]
!

39.
f

John

v. 13.

2 Tim.

iii.

15.

378

CONCLUSION.
CCCXX. THE GREAT MYSTERY
I

GODLINESS.

-OF

Tim.

iii.
16. Without controversy, great is the
mystery of
godliness : God was manifest in the Jiesh, justified in the
Spirit, seen of angels, preached unto the Gentiles, believed
on in the world, received up into glory.

has been often said by infidels, that, where mystery

begins, religion ends. But, if this were true, there would
be no uniformity or consistency in the works of God.
All his works both of creation and providence are full of
mysteries there is not any one substance, of which we
know all the properties, or any one event, for which we
can assign all the reasons.
If then there were nothing in
I

above the comprehension of man, it would afford

a strong presumption, that our religion was not from
heaven
tor why should it be revealed, if man could
have devised it without a revelation ?
But the inspired
" the
writers represent the gospel as
wisdom of God in
a
b
a mystery ," as " a mystery hid from ages ," and " kept
"
c
secret from the foundation of the world
they speak of
religion

a mystery* , a great
many e fundamental doctrines as
{
and of its ministers
a
rich
mystery
gloriously
mystery
"
In the words
as
stewards of the mysteries of God 8 ."
of

its
,

before us, many of the principal events, relating to Christ

and the establishment of his religion in the world, are

"
enumerated, and confessedly declared to be a
great
Let us then contemplate them in their order,
mystery."
and enter with deepest reverence into the investigation
of them
"
I.
God was manifest in the flesh"
[It was not a mere creature that took upon him our
h
nature, but God himself, as the scriptures both of the Old
and New Testament' uniformly assert. He had for many ages
manifested himself in the Sheehinah, the bright cloud that
first abode upon the tabernacle, and afterwards resided in the

most
8
*

r
1

i
i
i

Cor. ii. 7.
Cor. xv. 51.
Cor. iv. i.

John

i.

i.

Rom.

h
ix. 5.

Col.

Eph.

i.

i.

9.
Isai. ix. 6.

Phil.

16.

ii.

Rom.

xvi. 25.

and v. 32. f Col. i. 27.

and vii. 14. with Matt. i. 23.
6.

John x. 30.

THE GREAT MYSTERY OF GODLINESS.

(320.)

most holy place of the temple

assumed our very nature, with
real

379

but at the appointed time he

all its sinless infirmities, into a

union with himself, arid dwelt substantially on earth in
k

the person of Jesus Christ

What an astonishing mystery was this that the Creator
of all things should become a creature, and that the
infinitely
" in the likeness of
"
holy God should be made
sinful flesh
adore
him
for
this
us
his
Let
ineffable condescenincessantly
.

sion, his incomprehensible love.]

He

was "justified in (or by) the Spirit'*

[So deep was the humiliation of Christ throughout the
whole period of his sojourning on earth, that he needed the
most signal evidences from heaven to justify his pretensions,
and to vindicate his character from the charges of blasphemy
and imposture. The office of justify ing him was committed to
the Holy Spirit, who visibly interposed on many occasions to
When our Lord submitted to bapattest his divine mission.
tism, and thereby seemed to acknowledge himself a sinner,
who needed to be washed in the laver of regeneration, the
Spirit bore witness to him as God's beloved Son, and as the
spotless Lamb that was to take away the sin of the world.
When he was accounted a deceiver, and a confederate with
the devil, the Spirit enabled him to work the most stupendous
miracles in proof of his being the true Messiah n
When he
was dead, and imprisoned in the grave, so that his very disciples thought they had been deceived by him, the Spirit
raised him from the dead , and thereby declared him to be
the Son of God with power P. And when Christ had, as it
were, staled the whole credit of his Messiahship on the descent
of the Holy Spirit after his own ascension to heaven, the
Holy Spirit did descend according to his word, and not only
rested visibly on the apostles, but endowed them with power
to speak divers languages, and to confirm their word with
II.

signs following*

not this a mystery, that God should reduce himself

to such an abject state as to need these attestations to his
character; and that the Third Person in the ever-blessed
"
Trinity should be thus necessitated, as it were, to
glorify
him," in order to counterbalance the offence which his hur
miliation had excited ?]

And

is

He

"

seen of angels"
[The angels had beheld his face, and had worshipped
before his throne from the first moment of their existence but
II J.

was

wheu
k Col.

'

ii.

* John
*
q

Pet.

g.

i.

iii.

John xv.

18.

26.

Acts

ii.

3, 4.

Heb.

ii.

4.

viii. 3.

Matt.

xii.

Rom.

i.

'

John

34.

-29

Rom.

"

24, 25.

4.
xvi. 7

11,14.

THE GREAT MYSTERY OF GODLINESS. (320.)

380
when he became incarnate, they had views of him, which,
before that period, they could not have conceived. How did
they exult when they saw him an helpless babe lying in a

But what different feelings must have been exciled in their breasts, when they beheld him conflicting with
Satan in the wilderness, and sinking under the load of his
Father's wrath in the garden of Gethsemane, -nnd in both
seasons needing their friendly aid l
of
Nothing is

numger

spoken

viewing him on the

but doubtless they, who had

been so deeply interested about him from his very birth to the
hour of his crucifixion, could not but gaze upon him with
their

cross

astonishment and sympathy in his expiring moments. And

how gladly did they obey the mandate to confound his adverWith what joy
saries, and to rescue him from the tomb"
did they attest his resurrection*, and wait upon him in his
ascension to the highest heavens 7 , and announce his intention
to return again, in like manner as he had ascended, to
judge
the world *
It is perhaps to these testimonies which the angels bore to
Jesus, rather than to the mere circumstances of their seeing
him, that the apostle alludes in the words of our text. And
surely, if it be mysterious, that the Spirit of God should bear
testimony to him, it is no less a mystery, that his own creatures should be employed in such an office.]
!

was " preached unto the Gentiles, and believed

"
on by them
[The Jews, who had for two thousand years- been the
that any but their
peculiar people of God, could not conceive

He

IV.

own

nation should be admitted to the divine i'avour: and

indeed, to such a degree were the Gentiles immersed in
were utterly
ignorance and sin, that they seemed as if they
" God's
excluded from the hope of mercy. But
thoughts
were not as man's thoughts, or his ways as man's ways:"
was preached to
for, by his express appointment, the gospel
all nations, and salvation through Christ was proclaimed to
the honoured
every creature. The apostle himself had been
instrument of conveying this mercy to them ; and had the
had not laboured in vain, or
happiness of seeing, that he
run in vain. There were multitudes in every place who
received the word with all readiness of mind, and rested
of salvation on their incarnate God. Their
all their

hopes

prejudices vanished

their passions were overcome;

to the obedience of faith.

and

their

whole souls were subdued

And
Luke

ii.

12

Matt, xxviii.

14.

24.

Ps. Ixviti. 17, 18.

Matt.

iv. 11.

Ib. ver. 5, 6.

Acts

i.

10,

u.

Luke

xxii. 43.

THE GREAT MTSTERY OF GODLINESS.

(320.)

38 1

And were not these things also mysterious, that the poor
idolatrous Gentiles should have such glad tidings proclaimed
to them ; and that he, who hud not saved himself should be
regarded as the Saviour of the whole world ?]
" was received
up into glory"
[The return of Jesus to his heavenly mansions

He

V.

is
geneperhaps the reference
rather is to the glorious reception which he met with
among
those who believed on hi in a they did not merely assent to
the truth of his gospel, but received him into their hearts with
most fervent love. " No sooner did they hear of him, than
they obeyed himV and accounted his service to be perfect
freedom and so unreserved was their surrender of themselves
to him, that they desired " every thought," as well as every
c
" to be
In short,
action,
brought into captivity" to his will
" counted all
for
the
but
things
dung
they
excellency of the
knowledge of Christ Jesus their Lord ;" nor were their goods,
their reputation, their liberty, or their life, of any value, when
put in competition with his will, or when an opportunity was

rally

thought to be here referred

to: but

honour d
Such was the reception given him wherever his name was
" blessed themselves in
preached multitudes in every place
and " rejoiced in him with joy unspeakable'." And
what a glorious mystery was this that they should so highly
honour one who had been abhorred by all his own countrymen, and executed as the vilest of malefactors and that they
should feel such love to one whom they had never seen, as to
renounce for his sake all that their eyes had seen, and all that
is held dear
among men! This was wonderful indeed: yet,
wonderful as nt is, it is still daily experienced, and daily
offered to sacrifice

them

to his

mm V

manifested, by

We

all

that believe.]

conclude with submitting to your consideration two

important QUESTIONS ,
reception have you given to

What

i.

this

mystery?

[Are the great subjects of Christ's humiliation and glorydisregarded by you as matters of doubtful disputation ; or are
they entertained with that reverence which is due to such
mysterious truths ? Alas notwithstanding they are preached
!

among
a

seems that the

members of

the text received their

accomplishment in successive order of time and if this be duly considered, the interpretation here given to the last clause will appear the
most suitable of any : and it is certain that at-sXJjpfljj i Sit-* may very
It

different

See in the Greek,

properly be translated he ivus received gloriously.
Acts xx. 13, 14. Phil. iv. 19. with other passages referred to by thai;

most

instructive and judicious

b
Ps. xvih. 44.
<

Phil.

iii.

commentator, Dr. Guyse.

c

7, 8.
f

Pet.

5.

8.

2 Cor. x. 5.
Ps.

l.xxii.

17.

THE GREAT MYSTERY OF GODLINESS.

382

(320.)

you, they are far from meeting with that reception

"
Spirit would take of
they deserve. Beg then that the Holy
the things that are Christ's and shew them unto you g ." And
endeavour to give the Lord Jesus such a reception now,
that you may be welcomed by him in the gieat day of his

among

appearing.]
2.

Are you experiencing

mystery of godliness?

the gospel to be indeed a

"

call Christ Lord, if we do

[It is to but little purpose to
not the things which he says." He will " save VA from our
He came to " redeem us from
sins;" but never in them.
and
to
iniquity,
purify unto himself a peculiar people zealous
of good works h ." Let us not then attempt to make him " a
"
minister of sin i
but endeavour to shew the sanctifying, as
well as saving, efficacy of his gospel.
Let us shew, that while
" the
grace of God bringeth salvation to us, it teaches us to
deny all sin, and to live righteously, soberly, and godly in thi*
k
^present world ."]
;

*
*

John xvi. 15.

Gal.il. 17.

Tit.

ii.

TU

ii.

14.
11, ia.

383

APPENDIX.
CCCXXI. THE UNCONCERN OF MEN AMIDST

GOD'

CALLS TO REPENTANCE.
In that day did the Lord God of hosts
14.
call to zoeeping and to mourning, and to baldness, and to
:
girding with sackcloth and behold, joy and gladness, slaying
oxen, and killing sheep, eating fash, and drinking ivine :
let us eat and drink ; for to-morrow we shall die.
And it

Isai. xxii. 12

was revealed

in

mine ears by the Lord of hosts, Surely this

purged from you, till ye die, saith tht

iniquity shall not be

Lord God of hosts.

TRUE religion

is
equally abhorrent from an atheistical
of
God's
contempt
providence, and a presumptuous re"
It teaches us neither to
liance on it.
trust in lying
The
of
the
the
of the
words, saying,
Lord,
temple
" temple
a
of
the
Lord
are
we
the
on
the
Lord,
;
temple
nor,

other hand, to trust in human devices, to the neglect of

"
vvorketh all things after the cpunsel of his
him, who

own

will."

was

It

for the latter of these sins, that the

Jews were

The Assyrians had

reproved in the. words before us.
invaded their country, and were coming against Jerusaand the Jews, instead of crying to God for
themselves with fortifying their city; and
contented
help,
This
lived as securely as if no danger were at hand.
and
him
caused
to
incensed
denounce
God,
greatly
against
lem

itself

them
I.

his heaviest

judgments.

The words before us will lead us to consider

The duty to which God calls us
The terms used in the text were intended to

express
repentance
[The shaving of the head, and cutting of the beard, and
putting on of sackcloth, were used among the Jews as indica-

b
Of themselves indeed, neither those nor any
ether actions, however significant, had any value before God
they

tions of sorrow

Jer. vii. 4.

Ezek. xxvii. 30, 31,

THE UNCONCERN OF MEN AMIDST

3&*4

(321.)

they were even hateful to him, if used without correspondent

c
but, when accompanied with inward
dispositions of heart
d
contrition, they were pleasing and acceptable in his sight .]
:

the duty to which God calls us at this time

of
[He spake to the Jewish nation by the dispensations
7
And is he
his providence', and the voice of his prophets
not calling us to repentance at this time, by the calamities of
the nation, by the command of our rulers, and by the voice of

This

is

he says aloud, " Turn ye to

ine with all your heart, and with fasting, and with weeping,
and with mourning g ."]
all his faithful

But how

we

ministers?

little

Yes

attention

we pay

to

him

will

appear, if

consider

The state in which we continue

The evils of which the prophet complained,

II.

are, alas

too descriptive of our state

1.
confide in our own preparations without look-

We

ing to God
[So often has God prospered our naval exertions, that we
almost universally overlook his providence, and ascribe our
success to our own superior skill and valour. Our hopes also
of future conquests are founded wholly on our own prowess.
We are active enough in making preparations; but are as
unmindful of God, as if we needed not his aid, nor were at
all dependent on his will.
For the truth of this assertion we
appeal to the public prints, and to the expressions of all with

whom we
2.

converse.]

We

still

live

in habits

of conviviality and dis-

sipation
[It is not intemperance and excess that is the object of
the prophet's reprehension, but an unsuitable gaiety of mind,
at a time when it became them to be humbling themselves in
And is not this the case with us amongst all
dirst and ashes.
ranks and orders of the community ? Doubtless the pressure
of the public burthens must impose restraints on many
but
still the
change in them is not the effect of a voluntary humiliation, but the reluctant fruit of irresistible necessity.]
:

3. We, in too many instances, turn the very warnings

of Jehovah into contempt and ridicule
[The Jews were warned of the near approach of their
destruction
and they, to ridicule the idea, said, " Let us eat
:

and
c

Isai.

Mic.

i.

13, 14. and

vi. 9.

l.xvi. 3.
i
Kings xxi. 17
'Awful visitations were always considered

view, Judges xx. 25, 26.

f

Joel, Isaiali,

&c.

Joel

ii.

12.

29
in ibat

GOD'S CALLS TO REPENTANCE..

(321.)

385

and drink, for to-morrow we shall die." We indeed, havi nono information from God respecting the issue of public
affairs^
cannot imitate, with
to them, the
impiety of the Jews!
respect
But, in relation to infinitely more important matters, there is
as much profane scoffing amongst us, as
amongst them: the
declarations of God's word are set at
nought and they, who
most faithfully denounce God's judgments
against sin and
sinners, are most universally regarded either as
or
;

hypocrites

fanatics.]

Let us then, as
shew

to

it

becomes

us,

proceed with

all

fidelity

The

evil and
danger of such a state
can be more unsuitable to our condition ?
[What should we think of a child or servant that should
manifest such a spirit under our rebukes ? Does such conduct
then become us towards God, when he is contending with us,
and chastising us for our sins ? Yea, are we not as devoid
of humanity as of piety, while we feel no sympathy with
the thousands of our suffering fellow-creatures ? Well says
the prophet on a similar occasion, " Should we then make
mirth h ?" Surely it becomes us rather to " cry and howl" for
the miseries that are come upon us.]
What can be more offensive to God?
"
and is it
[The word
surely" is equivalent to an oath
a light thing which causes Jehovah to swear by his own life
and immortal perfections ? Is it a small matter that causes
" the Lord God of hosts k " to shut
up his tender mercies, and

III.

What

" never
Must not that be beyond measure
be purged" away ?
offensive to him, that can fill his breast with such " fiery
indignation ?" The sins that have brought down his chasbut an obstinacy under those
tisements are doubtless great
chastisements which are intended to reform us, is a sure
to swear, that the guilt of such or such an action shall
"

forerunner of our utter excision

What

.]

can be more destructive in

its

consequences ?

[The nation cannot be delivered but by means of a nanor can any individual escape the eternal
tional repentance
wrath of God, but by means of his own personal repentIf there be only one impenitent transgressor in the
ance"1
whole kingdom, " God will search him out with candles/' in
"
order to
punish him"." Even in his present dispensations
:

God
h
k
1

Ezek. xxi. 9, 10, 12.

This title, being tbrice repeated,
Jer. vii. 12

Amos
6

iv. 12.

to 11.

VOL.

16.

Such

also

is

the ground of which

m Luke

III.

is

Heb.

vi. 13, 14.

very emphatical.

the import of tbat threatening,

is Jii'e

xiii. 3.

times repeated from ver.

Zeph.

Cc

i.

j-a.

386
God

THE UNCONCERN OF MEN,

&C.

(321.)

will put a difference between those who mourn for sin,

at ease in Zion; but much more in his

and those who are

Whether therefore we
decisions at the clay of judgment P.
consider our national or our personal danger, it becomes us
instantly to put away our unbelief and impenitence, and to
turn to God with the deepest contrition.]

ADDRESS
[It may be thought that the injunctions given to the
Jews, had respect to them rather than to ourselves. Let an
apostle then be heard in confirmation of the prophet; and let
us depart with a determination through grace to obey his
" Be
afflicted, and mourn and weep; let your laughter
voice;
be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God ; and he shall
lift

you upV'J

Amos
q

vi. i,

James

ix. 4, 5.

p Isa. v.

n,

and

12.

Ixv. 12

14.

OUR IMPENITENCE UNDER THE DIVINE

CHASTISEMENTS.

CCCXX1I.
Isai. ix.

Ezek.

7.

iv. 9, 10.

The people turneth not unto him that smiteth

them, neither do they seek the Lord of hosts.

13.

RICH as

God is in mercy to repenting sinners, he is

of indignation against the impenitent
Hence his
most gracious invitations and promises are often intera
He had just
mixed with the most awful threatenings
before declared his intention of sending the Messiah to
He now threatens them with utter
his chosen people
full

excision

for

their

impenitence

The grounds of

his

less visible amongst ourselves than

displeasure are no
are at this time
We
among the Jews
suffering under
But
hand
his chastising
few, if any, of us are suitably

affected with his

I.

judgments

The solemnity of this day leads us to enquire

What is the end for which God chastises us ?

He does not ever afflict his people willingly and

Sin is the ground of the controversy
without a cause
It is for the removal of this that he
that he has with us
sends afflictions

Upon
Matt. xi. 20, 21, 28.

Compare

ver. 6, 7, with ver. 11

15.

OUR IMPENITENCE,

&C.

387

individuals
[His most highly favoured people are not exempt from
chastisement While they have any sin unmortified, God will
not leave them altogether unpunished
Even the upright
Job had much dross which was to be purged in the furnace
of affliction d David also found much benefit arising from
his trials 6
And acknowledged them to have been tokens of

Upon

God's love and faithfulness'' Under the New Testament disHe " delivered
pensation God has had the same end in view
the incestuous man to Satan for the destruction of his flesh,
"
that his spirit might be saved in the day of the Lord Jesus g
And visited with bodily sickness many of those who had
profaned the Lord's supper, in order that they might not
Nor can we doubt but that
perish with the ungodly world
our troubles are sent for the same benevolent purpose Of
whatever kind they be, they are intended to purge away our
*
sin, and bring us nearer unto God
]
1'

nations

Upon

a nation is altogether ripe for ruin, God executes

without
any view to their reformation But till
vengeance
then he will continue to correct them with much long-suffering and forbearance The ten successive plagues of Egypt
were sent to overcome their obstinacy The Israelites, both in
the wilderness and in Canaan, were continually informed of
the distinct offences for which their various punishments were
And even their captivity in Babylon was intended
inflicted

[When

their

for
Jiar

We

good

cannot precisely say what are the pecuwe have provoked the Majesty of

enormities by which

it is certain that God is

The
visiting us for sin
we this day deplore, are tokens of his displeasure Nor can we expect a removal of them, till the end, for which

heaven

But

calamities

they are sent

us, is

accomplished

It should be the business of this

day to enquire
chastisements have produced upon us?

What effect his

The rod, which is now held over us, has a voice, if
m
It calls us to repent of all our
we have ears to hear it
II.

evil

But what change has hitherto been produced

ways

In the nation

is talked of, except a reform of our hearts

order of men amongst us has duly improved
this awful crisis ?
Is not dissipation as prevalent among the
higher
d
c
Job xxiii. 10.
Jer. xxx. 11.

[Every reform

and

lives.

What

Ps. cxix. 71.

Ps. cxix. 72.

i Cor. xi
30, 32.
k Jer. xxiv.
5.

Cor. v. 5.

Heb.

xii. 10.

m Mic.

Isai. xlii. 24, 25.

C C 2

vi.

9.

OUR IMPENITENCE UNDER

388

(322.)

Is there a reformation begun among

?
Are
those who ought above all to be examples lo the flock"?
the watchmen, whose office it is to warn others, as earnest
and faithful as the occasion requires ? Are evils of any kind
put away from amongst us ? Or is there even at this hour

higher ranks as ever

appearance of turning unto God? Are not our

a
mere formal and hypocritical lip-service ? May
very
they not even be numbered amongst our greatest sins ? Alas
what shall the end of these things be ? The generality are

any

serious
fasts

Because they do
altogether regardless of God's displeasure
not feel in their own persons the stroke of his rod, they are
indifferent about the calamities of others''
Many, like Ahaz,
have even increased in their iniquities since the commencement of our present troubles' They have hardened their
hearts and refused to receive correction, nor will they cry
when God binds them. T Nor is this peculiar to any one
8
Some are presumptuorder of people more than another
to
withstand
the arm of God l
our
of
power
ously boasting
Others, of whom better things might have been hoped, refuse
to unite even in the outward services of this day
(Have these
men never done any thing to increase our national guilt, that
they refuse to deprecate our national judgments ? Or ha~ve
they no occasion to implore mercy for themselves ?) To none
was the prophet's complaint ever more applicable than to
ourselves at this juncture u
]
1

In individuals

who " weep between the porch

are " grieved for the affliction of
x"
But these are few in number; nor are they by any
Joseph
means so deeply affected as they ought to be But where shall
we find any that have been humbled under the divine chastisements ?
Who amongst us is truly " turning unto him that
"
smiteth us?"
is
seeking the Lord of hosts?"
have been mourning over their sins this clay in secret? Who
[Some

and the

we
Some

there are,

altar

"

trust,

Who

Who

have put from them their idols and their abominations y ?

Who have cried for mercy as perishing sinners? Or stood in
the gap to intercede for their distressed country ?
Happy they
whose personal troubles have wrought this blessed change
But we fear that few, if any, have so laid to heart the public
calamities, as to have experienced from, them such a salutary
!

effect]
D

Those

We
whom God

particularly notices in

" the
the text, are

ancient and honourable, and the prophet that teaches

q
'

lies."

Ezek. xxxiii. 6 8.
2 Chron. xxviii. 22.

Isai. Ivii. 10.

Job xxxvi.

Jer. v. i, 4, 5.
Isai. i. 4
6.

Ver. 10.

Amos

Ezek. xx.

7.

vi. 6.

13.

THE DIVINE CHASTISEMENTS.

389

We shall

conclude our enquiries with some suitable

and important

OBSERVATIONS
1.

God

will surely overcome at last

now maintaining a controversy

with us Nor can

that he should lay aside his rod till it has accomIf we continue to walk contrary to
plished his will
him, no
doubt he will continue to walk contrary to us If the scouro-ing us with rods will not suffice, he will scourge us with
2
He will repay us sevenfold more for our sins a
scorpions

[He

is

we expect

Four times

are

we warned

that his

hand

is

stretched out

still

Let us then cease from the unequal combat

And turn to
liim, before the measure of our iniquities be completely filled
]
2. If we turn to God with our whole hearts, he will
cease from his anger
[We have most abundant evidence of this delightful
truth
The repentance of Nineveh is a standing. encoura<-ement for all nations' Even the temporary humiliation of
Ahab prevailed to defer the impending judgments e What
then should not be effected if this whole nation turned to God
in sincerity ?
God would sooner send an angel to deliver us, or
open a passage for us through the sea, than suffer our enemies
to prevail against us
His promise to this effect is absolute g
Let this consideration lead us to repentance And let the
prophet's advice to mourn, and fast, and weep, be followed
5

t:

without delay
3. If

we

return not to

God, our present miseries

will

be only an earnest of far greater miseries in another

world
[God punishes men in this world in their national capaBut in the future world every individual shall answer
city
for his own sins
Nor are we left to doubt what will be the

doom of the impenitent ' In comparison of that, temporal

Oh who can dwell with evercalamities are of no account
k
Let me beseech you then by the terrors
lasting burnings ?
of the Lord
It would be terrible indeed to fall into the hands
of man But woe be to those who fall into the hands of the
Let the exhortation of Christ then sink deep
living God
into your hearts, " Fear not man, who can only kill the body,
but God, who can destroy both body and soul in hell I say
m"
!

unto you
z
b
d
f

all,

Kings

Fear HIM

Isai. ix. 12, 17, 21,

and

Jonah iii. 10.

Exod. xiv. 22. with Isai. li.

e Jer. xviii. 8.
1

Luke
Heb.

xii. 11.

xiii. 3.

x. 31.

x. 4.

10. and

<z

Lev. xxvi. 21, 27, 28.

Isai. x.
Ezek. xxii. 14.

Kings xxi. 29.

Kings xix. ss.wit
i

Joel

Isai. xxxiii. 14.

Luke xii. 5.

c c 3

li.

12, 13.

3.

CCCXXIII.

39

THE EVIL AND DANGER OF INGRATITUDE.

23. They format God their Saviour, who had done

works in the. land of Ham,
great things in Kgypt wondrous
and terrible t Kings by the Red Sea. Therefore he said that
he would destroy them, hud not Moses his chosen stood before
him in the breach, lest he should destroy them.

Ps. cvi. 21

THERE

is
scarcely any sin more strongly reprobated
In the catalogue which
in the scripture than ingratitude
the apostle gives us of crimes committed by the Heathen

world, unthankfulness to God is particularly specified as

a
And the
one of the most heinous and inexcusable
judgments denounced against one of the most eminent
saints for a single instance of it, indisputably prove, how

God

must be

in the
sight of
in
the text, we shall
the instance recorded

hateful

it

Consider the history referred to

[This history, to which the text alludes,

I.

as not to need

is

In improving

so well

known,

many words

either to record or explain it

There were mercies vouchsafed to the Israelites in Egypt,
such as never had been experienced before from the foundation of the world
But they presently forgat their

almighty Deliverer, and worshipped a golden calf in his

This justly excited the indignation of God, and determined him to destroy them But Moses, having already fasted
forty days and nights, fell down before God, and during forty
more days and nights neither ate nor drank, but interceded
on behalf of this rebellious people God in answer to his
intercession averted the stroke, and forbore to punish them
stead

according to their deserts

II.

Apply
existing circumstances
[We need not recal to your minds what great things God
has lately done for us also in Egypt d
Except in the history
of the Jewish nation, there is scarcely any victory recorded in
the annals of the world that was more glorious or complete
than that vouchsafed to us- Yet how have we requited the
Lord ? At first, like the Jews, we were willing to give God
the glory, and to sing his praise
but has not the impression
worn off? and have we not shamefully " forgotten our beneit

to

factor?"
a

Rom.

21.
Exod. xxxii. 8

after

i.

14.

Lord Nelson's victory near the Nile.

2 Chron. xxxii. 25.

This was the first fast-day

(323.)

THE EVIL AND DANGER OF INGRATITUDE,

39 1

Well might God's anger

factor ?"
to consume us for such ingratitude

wax hot

against us
ascribe
it to
any thing but the intercessions of God's people, that his
wrath has not burst forth against us, as against JCorah and
his company, to destroy us utterly

Nor can we

"J

Deduce from

III.
1.

The duty

it

some

suitable observations

Observe

of secret intercession

are commanded to pray for all men, and

especially
for kings and all that are in .authority
Yea, even in Babylon, were the Jews taught to pray for the peace and prosperity

[We

their very oppressors : how much more then should we

intercede for our native country, where we enjoy every
liberty
that we can desire
Let it not be said, that our governors
do not deserve our prayers ; for the injunction to pray for
kings was delivered in the reign of Nero, than whom a more
wicked prince could not exist Let us then make a conscience
of this duty j for if we know not to intercede for others, we
have no reason to think that we have ever yet seen aright the
value of our own souls ]

of

2.

The benefit of public fasts

[The honour God has put upon public

fasts is well known

to all; and his answers to united supplications have been as
The victory
signal as the hand of God could make them
6
given to Jehosaphat , the respite to Nineveh', and the deliverance to Peter the very day before his intended destruction g,

sufficiently evince, that God will hear the united prayers of

his people
Indeed, if one man, Moses, so prevailed for the

saving of an whole nation, what deliverance should not

If a few
nations receive, if they would all unite in prayer?
individuals alone mourn for the land, they shall have at least
some tokens of peculiar favour to themselves, though they
should not succeed in averting God's anger from the nation
But if there be not some to stand in the breach, it
at large h
cannot fail but that we must be overwhelmed
]
1

The guilt and danger of neglecting Christ

[Great as were the mercies vouchsafed to the Jews in
Egypt, they are not to be compared with the redemption
which we have experienced through Christ: as our bondage
was infinitely more grievous, so the means used to effect our
deliverance, infinitely enhance the value of the deliverance
itself: we are bought with blood, and that blood was the blood
What destruction then must not
of our incarnate God
3.

we
e

2 Chron. xx. 12, 15.

s Actsxii.
8.
5
1

Ezek. xxii. 31, 32.

C C

Jonah
Ezek.

Amos

vi.

iii.

10.

ix. 4, 6.
i, 6.

Zeph.

iii.

18.

OF INGRATITUDE. (323.)
392 THE EVIL AND DANGER
" God our Saviour k ?"
we expect if we should forget
Nor is it the intercession of others that shall ever prevail to
we must pray, every one of us for himself
avert it from us
Not but that mutual intercession may in "this respect be
;

productive

of great benefits

bear his great

Let us then
it be our
song in time, as

remembrance," and let

goodness
ft shall be through all eternity]
in

Heb.

ii.

3.

CCCXXIV. THE CHARACTERISTIC MARKS

OF TRUE

PENITENCE.
Hos.

vi. 1.

Come, and

let

us return unto the Lord : for he

he hath smitten, and he will
;

hath torn, and he will heal us

bind us up.

THE

spiritual dereliction which the people of God

have at times experienced, has ever been considered as
but it has also
the most afflictive of all chastisements
been the most salutary, and most effectual. The benefits
arising from it were strongly exemplified in the Israelites,
:

who

after having long withstood the united efforts of all

it to turn

the prophets, were on a sudden constrained by

to God with unfeigned contrition.

The words

before us

are the expressions of that

repentance which was excited in the Israelites by God's
departure from them, and by his grace that accompanied
a
and they suggest to us a proper occasion
the affliction
:

to consider
I.

The

characteristic

marks of true penitence

It will always be attended with

1.

A sense

of our departure from God

[Unregenerale men live "without God

in the

world;"

and yet the thought of

their being at a distance from God

never enters into their minds. But as soon as the grace of
" have been
repentance is given to them, they see that they

sheep going astray, every one to his own way," and that
"
they can never find happiness but in
returning to the
and
of
their
shepherd
bishop
souls."]

like

2.

Hos.

v. ult.

An

CHARACTERISTIC MARKS OF PENITENCE. 393

(324.)

An

2.

ment

acknowledgment of

affliction as

a just chastise-

tor sin

[The impenitent heart murmurs and rebels under the

divine chastisements: the penitent " hears the rod and him
He blesses God for the troubles that have
that appointed it."
brought him to reflection*; and while he smarts under the

wounds

that have been inflicted on him, he

regards them as
the merciful tokens of parental love c .]

determination to return to God

a man is once thoroughly awakened to a sense of
his lost condition, he can no longer be contented with a formal
round of duties. He reads, hears, prays in a very different
" What shall I
way from that in which he was wont to do.
do to be saved ?" is the one thought that occupies his mind ;
and he is resolved through grace to sacrifice every thing that
would obstruct the salvation of his soul. To hear of Christ,
to seek him, to believe on him, and to receive out of his fulness, these are from henceforth his chief desire, his supreme
3.

[When

delight

.]

desire that others should return to him also

the other marks, so this especially was manifested
the
repenting Israelites. This is peculiarly insisted on as
by
characteristic of the great work that shall be accomplished in
e
This has distinguished the church of God in
the latter day
The penitent knows how awful the state of all around
all ages
him is, and how much he has contributed by his influence
and example to destroy them ; and therefore, though he ex^
" hatred for his
good-will," he feels it inpects nothing but
cumbent on him to labour for their salvation and, if it were
and save the whole world.]
possible, he would instruct, convert,
4.

all

[As

To

promote an increase of such repentance amongst

we

us,

II.

shall

proceed to state

The grounds on which a

ragement

to return to

penitent

God

may

take encou-

Whatever grounds of despondency we may

feel within

we may take encouragement

From a general view of God's readiness

ourselves,

to heal us
himself without witness even among
but has shewn, by his goodness to the
;
evil and unthankful, that he is ever ready to exercise mercy.
But to us who have his revealed will, he has left no possibility
of doubt for " if he spared not his own Son, but delivered
i.

has not
the heathen world

[God

left

him
b

Ps. xvi. 7. and cxix. 67.

Song

v. 6. 8.

f Ps. cxix. 75.

e
Isai. ii. 3.

THE CHARACTERISTIC MARKS

394
him up
us

all

how shall he not with him

The invitations and promises

for us all,

things?"

(324.)

also freely give

with which his

are a further evidence to us, that he is willing

to receive every returning prodigal, and that he will in no
On this ground the
wise cast out any who come unto him.
whole world may adopt the words of the text, and say,
"
Come, let us return unto the Lord."]

word

is filled,

From

2.

in the

that particular discovery of

wounds he has

inflicted

it

which we have

on us

[The Israelites seemed to lay a peculiar stress on this, and

to infer, from the very strokes of his rod, his willingness to
" heal and bind them
up." They even felt an assurance that
his return to them would be both speedy and effectual*. Thus
as soon as any person is brought to acknowledge the hand of

God

in

his

afflictions,

Whether

way.

improve them in this very

be of a temporal or spiritual
for not leaving him in a secure and

he

will

his troubles

nature, he will adore God

thoughtless state, and for awakening him by any means to a
He will begin immediately to
sense of his guilt and danger.
" Would the Lord have shewn me
argue as Manoah's wife;
this mercy, if he had intended to destroy me 5 ?" Does a
father correct his child because he has wo love to him ? Are
not the very expressions oi his anger to be viewed as tokens
of his love h , and as an earnest of his returning favour as soon
as the child shall have implored forgiveness ?
Let those then who feel the burthen of their sins, remember, that it is God who has given them to see their iniquities;
and that, the heavier their burthen is, the more abundant
encouragement they have to cast it on the Lord '.]

APPLICATION
i

To

those

who have

deserted

God

[Let us only reflect on the months and years that we have

past without any affectionate remembrance of God, or any
earnest application to Christ as our Mediator and Advocate;
and we shall not need many words to convince us, that we
are included in this number.
But let us consider whom " we
even
have forsaken;
God, the fountain of living waters ;" and,
with all our labour in pursuit of happiness, we have only
" hewed out for ourselves
cisterns, broken cisterns that can
hold no water*." Let our past experience suffice to shew us
the vanity and folly of our ways: and let us " return unto
him from whom we have deeply revolted." But let us beware
" heal our wounds
lest we
slightly." Christ is the brazen Ser-

pent
f

Ver.
e
1

2.

Song
xiii.

i.

4.

23.
Matt. xi. 28.

Judg.

Zech.

viii.

John i. 41,45.
Heb. xii. 6.

21.
h

k Jer.

ii.

13.

OF TRUE PENITENCE.

(324.)

395

which all must look He is the good Samaritan who

pent
alone can help us, and who has submitted to be himself
{t
wounded for our transgressions," that he might " heal us
to

by

his stripes."]

To

are deserted by God

necessary- sometimes to withdraw the
But, whatever he
light of his countenance from his people.
may have done on some particular occasions, we are sure that
in general he does not forsake us till after we have forsaken
him.
Hence, when the fsraelites were deserted by him, they
did not say, let us pray that he will return to us; but, let us
return unto him: for they were well assured that, as the
alienation had begun on their part, so it would be terminated
as soon as ever they should humble themselves in a becoming
manner. Let those then who are under the hidings of God's
face, enquire, what has occasioned his departure from them :
and let them put away " the accursed thing," and turn to
him with their whole hearts. Let them rest assured, that
" there is balm in Gilead:" and that, if
they come to him in
"
the name of Christ, their
backslidmgs shall be healed/' and
2.

those

[God does

"

who

find

it

their happiness restored

V *]

Hos. xiv. 4. Lam. iii. 31, 32. Ps. xcvii. 11. and cxlvii. 3.
* If this were the
subject of a Fast Sermon, the APPLICATION
might be comprised in the following observations, i. The calamities
of the nation are manifest tokens of God's displeasure, and calls to
2. All the efforts of our rulers to heal our wounds will
repentance
be in vain, if we do not repent 3. A general turning unto God
would bring us speedy and effectual relief.
1

CCCXXV.

A CALL TO REPENTANCE.

Hear ye, and give ear, be not proud : for

Give glory to the Lord your God,
spoken.
cause
he
darkness, and before your feet stumble upon
before
the dark mountains, and while ye, look for light, he turn it
But
into the shadow of death, and make it gross darkness.
in
secret
shall
hear
soul
not
will
for
it,
places
weep
my
if ye
and run down
your pride ; and mine eye shall weep sore,
with tears, because the Lord'sjlock is carried away captive.

Jer.

xiii.

the

15

17.

Lord hath

REPENTANCE
enforced

is

but more

at all times a proper subject to be

especially on a day professedly set

apart for national humiliation.

were addressed to the Jews when

The words

before us

God was about

to send

them

A CALL TO REPENTANCE.

396

(325.)

and they
into captivity in Babylon
considered as addressed to us, now that his

them

up

may

well be

hand

is lifted

we know,

for the

for the punishment, and, for aught

destruction, of our land.

They manifestly contain the Prophet's exhortation
and his determination in
his arguments to enforce it
case he should not be able to prevail on the people to

repent.

But the occasion, and the text itself, call rather for
shall therefore,
exhortation than discussion.
though
not without a due attention to the order of the words,
proceed to urge upon you the great, the seasonable, the

We

indispensable duty of repentance.

that it is " God who

speaketh" The words

name, as far as they accord with his
mind and will, are his words, and are to be received as though
a
you heard them uttered by a voice from heaven
" Hear
ye, and give ear" and let not the pride of your
Often has God spoken to you
hearts obstruct your attention.
of
his providence, and the declarations
the
dispensations
by
of his grace yea, moreover, by the still small voice of conscience but ye, the generality of you at least, have turned
a deaf ear, and refused to hear the voice of the charmer,
b
But " be not proud" Ye must
charm he never so wisely
will
or not.
Let then your stout
hear at last, whether ye
hearts be humbled ; and receive with meekness the engrafted
word c
In the name of God we say to you, REPENT. " Give
your God." It is by repentance only that
glory to the Lord
d
Repentance glorifies all his perfections ;
you can do this
his omniscience that sees your transgressions, his justice that
that pardons them, and his wisdom
punishes, them, his mercy
and goodness that have provided such a marvellous salvation
for ruined man.

[Know

then,

delivered to

you

in his

O glorify

his

the secrets of

omniscience say, Lord, thou art privy to all

heart thou knowest that I am inexpressibly
:

my

vile".

Glorify his justice; and acknowledge, that if he cut you

and consign you to the lowest hell, you have no more
f
than your just desert
Glorify his mercy ; and plead it with him as the only, the
all-sufficient ground of your hope and confidence 8

off,

Glorify
a

2 Cor.

Jam.

"-

'

i.

v.

20.

Thess.

ii.

13.
*

21.

Jer. xvii. 9. Job. xl. 4.

Matt.xxii. 12, 13.

and

Rom,

Job xxxiii. 14.

vii. 19. Rev. xvi.

Josh.

xlii. 2. 6.

111.4.

g Ps.

'. i.

9.

A CALL TO REPENTANCE.

(325).

397

wisdom and goodness, that have opened a way for

your return to him through the incarnation and death of his
only dear Son. Declare, that you have no trust whatever but
Glorify his

and righteousness of that almighty Saviour h

persist in impenitence is the certain way to bring down
the heaviest judgments upon your souls.
The darkness that
hangs over the nation , cannot be dispelled in any other way;
much less can that with which God menaces your souls. O
consider " the darkness, the gross darkness," in which they are
involved, who are shut up under judicial blindness and final
k
or who, under the terrors of a guilty- conscience,
obduracy
" stumble on the dark mountains" of
unbelief, and, like the
Jews (who thought they had clean escaped from their pursuers) are overtaken by the sword of vengeance *, so that
" while,
they lookfor light, it is turned into the shadow of death,"
and they are plunged into " the blackness of darkness for ever-

in the blood

To

more ."
But repentance may yet avert the storm, both from the
Numberless are the declanation, and from our own souls.
111

God to this effect n and numberless the instances

wherein it has been verified
But let us remember what kind
it is not a mere
of repentance it is which will thus prevail
formal confession of sin with a partial reformation of ihe life,
but such a repentance as glorifies all the perfections of the
Deity ; such a repentance as has an especial respect to Christ,
who alone can procure our pardon, and in whom aloue we
can ever find acceptance with God.
Would to God that we might prevail with you, and that
you were all, in good earnest, turning unto God Could we
once behold this, O how should we rejoice ; and how would
"
" the
on your account But,
very angels in heaven rejoice
"
it
is
to
be
feared too many of you
will
not
(as
repent"
if ye
"
"
will not)
my soul, and the souls of all who are aware of
"shall
;
weep in secret places for your pride
your condition,
down with tears, " on
our
-shall
ribeep sore and run
eyes
yea,
accountof your present and approaching bondage. The godly
in all ages have wept over those who felt no concern for their

rations of

souls P: and we trust that there are many, who will lay
to heart the evils which ye are too proud to acknowledge, too
obdurate to deplore. But we intreat you to consider, Is there
one amongst us all, that is not a sinner before God q ? and does

own

not
k

Phil. iii. 8, 9.
* Isai. vi.
9, 10.
1

'

Joel

ii.

2, 3.

perhaps a true

picture of our present state.

This is the literal meaning of the text.

2 Thess. ii. 11, 12. Jude 13.
"
To nations, 2 Chron. vii. 14; and to individuals, Isai.lv. 7.
*
Nineveh, the dying thief, &c.
p Ps. cxix.
136. Ezra ix. 3. and x. 6. i Pet. ii. 8. Rom. ix. 1,2;
q i
above all, Luke xix. 41.
Kin^s viii. 46. Jam. iii. a.
111

A CALL TO REPENTANCE.

(325.)

not the broken law denounce a curse against us ? and if God

be true, will not that curse be inflicted on the impenitent?
Why then will ye not humble yourselves before an offended
God, a merciful Redeemer? Alas! for your "pride," and
How lamentable is it, that you, who have
stoutness of heart
been baptized into the name of Christ, and are therefore "pro" the Lord's flock," should be so " carried captive by
perlv
the Devil '! O think,
your lusts, and by your great adversary,
it is but a little time, and your captivity will be complete;
and, lost beyond a possibility of redemption, you will be
bound in chains of everlasting darkness*. And is not here
*'
Oh that mine head
a cause for sorrow on your account?
were waters, and mine eyes a fountain of tears, that I might
weep day and night" for your unhappy state
We will not, however, conclude, without once more into the Lord your God ;" that so
treating you to "give glory
"
rise
in
obscurity, and your darkness may be
your light may
as the noon-day V]
r

tt

Gal.

10.

iii.

2 Tim.

ii.

26.

Jude

6.

* Isai.lxviii.
8, 10.

Jer. ix. i.

CCCXXVI. THE ONLY REFUGE

OF SINNERS.

Come, my people, enter thou into thy chamand shut thy doors about thee : hide thyself as it were
for a little moment, until the indignation be overpast. For
behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity.

Isai. xxvi. 20, 21.

bers,

COD

has been pleased to manifest at all tiroes such

a tender concern for the welfare of his people, that he
has scarcely ever done any thing of importance, which he
has not revealed to them beforehand by his servants the
a

Did he determine to destroy the earth with

prophets
a flood ? he instructed Noah first to build an ark for the
b
Was he about
preservation of himself and his family
to rain fire and brimstone upon Sodom and Gomorrah ?
he could not execute his vengeance till righteous Lot had
c
retired to a place of safety
Had he decreed to bring
on Jerusalem such judgments as the world had never before seen ? he warns his people to escape from it, and
.

provides
*

Amos

iii.

7.

Gen.

vi.

13, 14.

Gen. xix. 22.

THE ONLY REFUGE OF SINNERS.

(326.)

399

d
provides them a retreat in the neighbouring mountains .
Thus he had decreed the destruction of Babylon; and

the preceding part of the chapter contains a hymn of triumph, which should be sung by his people on that occasion.
But, as there would be great danger of their being
involved in the common calamity, he apprizes them of
his intention, and exhorts them to hide themselves, till
the danger should be overpast.
It is not, however,

necessary to confine the words to this sense ; because

there are many other occasions on which God comes forth
to punish mankind ; and because the advice given, is
suitable to

all

such occasions.

In discoursing
attention to
I.

on

this passage,

The warning here given

Heaven is the habitation

And

from thence he

is

we

shall

call

your

of God's holiness and

glory*.
"

said to

come

when he

forth,"

manifests himself in any signal manner upon earth

And,
alas how often do the iniquities of men necessitate him
.

to

come down and

visit

them with

his sore

judgments

*
!

one period in particular, when God shall

to
not
come,
punish one particular nation only, but
all who shall have lived and died in sin, from the foundation of the world
[The day of judgment is called "the day of wrath/'
"

But there

is

the day of vengeance," "the day of the revelation of God's

" the
day of the perdition of ungodly
righteous judgments/'
In that day the Lord Jesus Christ, "whom the
heavens have received till the time of the restitution of all

menV

"

shall come in power and great glory :" and the

things /'
" to reveal his wrath
express end of his coming will be
against
k
all
ungodliness and unrighteousness of men ."
Now he winks, as it were, at men's iniquities ; and endures
with much patience and longsuffering the vessels of wrath
m
that are fitting themselves for destruction
yea, to such a
towards
he
exercise
does
forbearance
them, that scoffers
degree
are ready to say, Where is the promise of his coming n ?
But
soon the time fixed for the exercise of his grace, shall come to
1

'

an
d

Luke xxi. 21,22.

If this

and

Mic. i. 3.
were the subject of a Past Sermon, the particular judgments that are deprecated, should be specified here as the tokens of
God's displeasure ; and should be dwelt upon at some length.
k Rom. ih
Acts in 21
*8.
Rona. ii. 5. 2 Pet. 111.7.
"
"'
a Pet. 111.3, 4.
Rom. ix. 22.
Acts xvii. 30.
Isai. Ivii. 15.

Ixiii. 15.

'

THE ONLY REFUGE OF SINNERS.

400

an end, and

all

the dead shall be

summoned

(326.)

to his tribunal, to

receive at his hands according to their works

Nor let any one think that gross iniquities only shall be
" manifest even the counnoticed in that day ; for God will
"
sels of men's hearts," and
bring every secret thing into
judgment P:*' then a forgetfulness of God, or a rejection of
his gospel, shall as surely be punished with everlasting destruction, as any of \those sins which are more reprobated and
condemned by the world q .]
.

The warning being of such universal and infinite importance, let us consider
The

II.

advice accompanying

it

may simply import, that we

should retire to our chambers to commune with our own
r
In this view it recommends the
hearts, and with our God
the
indispensably necessary duty, of secret prayer.
duty,
But by " chambers" we may understand GOD himself, who
8
is often spoken of in this light , and who is the sure
refuge of
all that flee unto him.
Every perfection of his forms, as it
His
were, an hiding-place whereto we may run for safety.
wisdom would be our guide, liis power our defence, "his
faithfulness and truth our shield and buckler."
To us, who are taught to view God in the person of Christ,
" chambers "
the word
may convey a more immediate intimation respecting Christ himself, who is our refuge*, and
[The exhortation

in the text

whom

"

an hiding-place from
very prophet describes as
His person, work,
the wind, and a covert from the storm n ."
and offices are a security to his people, that " they shall never
perish, but shall have eternal life."
To him therefore we should flee by faith, and hide ourselves
from the impending judgments. As Noah entered into the
ark*, which was the appointed mean of delivering him from
the deluge, and as the Israelites shut themselves up in their
houses to escape the sword of the destroying angel *, so are we
to take refuge, as it were, in Christ, that the sword of divine
may not slay, or the deluge of God's wrath overjustice
J
this

"

1m

us.]

While we

listen

to the voice

of God,

we must

not

overlook

The

particular manner in which the advice is given

[Almost every word of this exhortation contains an argument for our compliance with it.

III.

If

Rev. xx. 12, 13.

1 Ps. ix.
17. 2 Thess.
*

Ps. xc.

i.

&

p
i.

'

7, 8.

Ivii. i.

laai. xxxii. 2.

Gen.

vii. 7.

Cor.

iv.

5.

Matt. vi.
Heb. vi. 18.
Exod. xii. 22, 28.

Ps. iv. 4.

6.

THE ONLY REFUGE OF SINNERS.

(326).
If

we were bidden

401

to hide ourselves in a pit or a

dungeon,

melhinks, any place should be a welcome hiding-place from

the wrath of God. But it is to our own <( chamber," where
every thing is provided for our rest and comfort; yea, it is a
*
surrounded by guards, and furnished with royal
pavilion
8
wherein God himself
dainties; it is even to the tabernacle
we
have
most
and
where
shall
intimate communion
dwells,
with him, that we are told to flee
shall we need
any inducement to yield to such advice?
:

If we cannot endure confinement (though surely we can

have no reason to complain of that in such a retreat) we are
"
told it is to be only for " a moment, yea, lest that should
" a little moment."
appear too long, it is said to be only for

Did the

night too long, when they

screened from the destroying angel ? and shall we
think a moment, a little moment (for such in truth is the present life) too long to abide in Christ, that we may escape the
wrath of an incensed God ?
The certainty of success is another argument which may
Were there only a diswell induce us to follow this advice.
tant probability of obtaining deliverance from such unspeakable miseries, it were a very sufficient reason for our trying
the experiment: but when success, as the text intimaies, is
certain to attend our efforts, shall we need any persuasion to
exert ourselves ?
On the other band, the certainty that God's indignation
must fall upon us, if we be not found in Christ, ought to
" who can stand
before
operate powerfully on our hearts for
his indignation ? who can abide the fierceness of his anger ?
The fate of those who despised the warnings of Moses, and
sought not shelter from "the storms of hail, shews us what we
must expect, if we seek not refuge in Christ Jesus c
Above all, the earnestness of the exhortation should overcome the reluctance of our hearts. To enter fully into its
a parent, seeing a savage beast runspirit, we should conceive
ning towards his heedless and unprotected child in order to
destroy him. The affrighted father calls^to him in the agony
of his mind ; "Come, my son, run intothe'fiouse, shut the door,
hide yourself till the clanger be overpast." Thus, precisely
He knows our
thus, does God himself cry to each of us.
with
all
the anxiety
he
sees
our
inadvertence; and,
danger;
Must we not be more deaf than,
of a parent, he calls to us.
adders, more obdurate than rocks, if we will not obey his
voice ?
But there is one thing yet, which must on no account be
overlooked. The language is intentionally changed from the

were to

Israelites think a single

be*

plural
z
b

VOL,

Ps. xxvii. 5.

Nah.
III.

i.

6.

Ib

Expd.

ix,

19,05.

THE ONLY REFUGE OF SINNERS.

402

(326.)

" Come,

my people, enter thou" &c.

One is ready to think, that he has no need to fear the indignation of God : another thinks he is too unworthy to be admitted into the chamber to which others have fled. But
God addresses both the one and the other of them; " Enter
"
thou ; for, however secure thou mayest think thyself, there is
"
"
no security but in Christ ; and thou ; for unworthy as thou
"
chamber ; it was erected for such as thee;
art, it is

plural to the singular

thy"

art in thy own estimation, the

shalt thou find there ; the more cerin it everlasting security*.
tainly also shalt thou enjoy
Thus whether we consider the chamber to which we are to

and the more unworthy thou

more ready admittance

time we are to abide in it, the certainty of success, the

danger of delay, or the earnest manner in which God addresses
should without hesitation
every one of us in particular, we
follow the advice, and seek deliverance in Christ our Lord.
None of us should indulge security ; none of us should give

flee, the

way to desponding fears. But, rejoicing that the chamber is

not yet barred against us, we should all hide ourselves in it ;
nor venture out of it one single moment, till the danger be for
ever past.]
* This section

might not improperly form the basis of a particular

and the self-condemning

application to the self-righteous Pharisee,

penitent.

CCCXXVII. GOD THE ONLY PROPER OBJECT OF

FEAR.

12

14.
Say ye not,
confederacy, to all them to
people shall say,
confederacy ; neither fear ye
their fear, nor be afraid. Sanctify the Lord of hosts himself;
and let him be your fear, and let him be your dread : and he

Isai. viii.

whom

this

shall be for a sanctuary.

RELIGION,

though conducive to our happiness at

more

especially so in seasons of adversity. It

to
us
a
out
source of strength and consolation,
.points
while they who are strangers to its influence, are left
to struggle without effect, or to faint in despair. In this
all

times,

view

is

appears in the words before us, in which the

instructed how to act in the most arduous cirprophet
cumstances, and how to relieve the minds of those who
were bowed down with terror on account of the confederate armies of Syria and Israel'.
it

is

The
Chap.

vii. 2.

GOD THE ONLY PROPER OBJECT OF FEAR. 403

The direction given him by God may be considered

(32?.)

In reference to our souls

I.

We

are apt to entertain desponding thoughts with respect to our salvation

[Scarcely does the desire of salvation arise in the breast,
before it meets with many discouraging reflections, " How
C'dGl give up the world ? how can I qvercome uiy lusts ? how
can I ever comply with the requisitions of the gospel ? " In a
more advanced state, the allurements of sense, the temptations
of Satan, the opposition of friends, and the menaces of enemies, often appear to place insurmountable obstacles in our
way. And Christians too frequently dishearten one another by
the mutual relation of their doubts and difficulties.]

But we ought to have our eyes continually

Lord Jesus Christ

fixed

on

the

the Lord of hosts, of whom the text speaks b :

having these very difficulties, together with
the text also, in his view, exhorts us to sanctify HIM in our
hearts .
HE has all things in heaven and earth under his
control . All our enemies, whether men, or devils, or our
own lusts, are as nothing in his hands. Him therefore we
should fear, as alone able to do us any real injury; and him.
we should " sanctify," trusting in his wisdom, power, and
faithfulness, to defeat our adversaries, and to make us more
than conquerors over all.]
is

[Christ

and

St. Peter,

11

we

In him

should find a sure protection from every

evil
is

[Christ

like the cities of refuge,

which preserved the

manslaver from the vindictive sword of the pursuer of blood.

Tf once" we obtain an interest in him, the wrath of God can
never come upon us ; nor can either men or devils destroy
our souls e
Only let us fear him, and confide in him ; and
we may be as sure of victory as if all our enemies were already
In the midst of troubles, of whatever,
bruised under our feet.
f
h
kind they be, we may be peaceful , confident g, triumphant .]
.

But the present occasion requires us

to consider the

text
II.

In reference to our national concerns

In seasons of

difficulty

and danger we are but too

ready to faint
is, it

[There

must be confessed, abundant reason

at this

time,
b
e
s

the words following the text with

Compare
i

Pet.

iii.

Ps. xlvi.

Matt, xxviii. 18.

Ps. xxvii. 3, 5.

14, 15.

i, 2.

D D

Rom.
e

ix. 33.
Rom.viii. i.

Rom.viii. 35

30.

4O4 GOD THE ONLY PROPER OBJECT OF FEAR.

(32?.)

contime, according to human appearances, to cry out,

!
But still we should not yield to
.
federacy, a confederacy
however proudly our enedejection and despondency, since,
mies may vaunt themselves, there is one infinitely above
k

them

.]

But

God

is

the only proper object of our fear

" the staff in the hands of God

are but as
;" which
hurt
cannot
any, except those whom he is pleased to strike.
Their hosts may be numerous; but he is the LORD of hosts, at
whose will they draw the sword ; and at whose command

[Men

they must restore

it

to its scabbard.

Now,

if

we do not trem-

ble at the sight of a weapon, but only at the wrath of him

who uses it, let us regard' nothing "but the displeasure of our
Let us " fear him, and " sanctify him in our
incensed God.
ourselves before him, and rely on his
us
humble
Let
hearts."

However strong we may suppose onr

gracious providence.
and armies to be, let us trust, not in them, but in the
who can either destroy them in an instant, or
living God,
crown them with victory, as seemeth good to him.]

fleets

we

If

trust

in

him he

will

interpose for our de-

liverance

[Numberless are the instances wherein he has shewn

mercy

to penitent nations.

we ought, and

And

if at this

really turned

time we kept such

from our

iniquities, he
nor need we
would appear for us. This he has promised
doubt but that he is both able and willing to perform it. At
all events, if the measure of our national iniquities be full, so
that God will no more be intreated for it, yet shall ise, be
screened from the evils that shall come upon it, or have such
consolation under them, as shall evince his truth and faithm
fulness

fast as

.]

APPLICATION
[Let us this day apply our minds to the consideration of
our personal and national sins, and turn with unfeigned peniLet us tremble on account of the temporal
tence unto God.
which
he
has inflicted, and the eternal judgments
judgments
which he has threatened. But let us not affix limits to his
power and grace. Let us rather enlarge our conceptions of
his goodness, in proportion as our need of his mercy may
seem to have increased. Then will he interpose both for our
national relief, and for our personal prosperity. He will make
" he is a buckler to them that trust in
it to appear, that
"
if he be for us, none can
him;" and that,
successfully be
against us."]
1
-

v,

When we had

with almost the whole of Europe, and

an unprecedented scarcity besides.
l
"
11.
Jer. xviii. 7, 8.
Ezek, xi. 16.

ere afflicted with

k

Exod.

xviii.

to contend

405

CCCXXVIIF.

THE USE OF COVENANTING WITH GOD.

Now

Chron. xxix. 10, 11.

it is

in

mine heart

to

make a

covenant with the Lord God of Isratl, that his farce wrath
sons, be not now negligent.
may turn away from us.

My

A TRULY
serving

God

pious

man

will not

be

satisfied

with

in his closet

He will exert his influence to bring others also to a

sense of their duty
The public exercise of the ministry indeed belongs to
a
those only who are duly called to it
But

all

who

are possessed of authority (parents, masters,

magistrates, and kings) should use it for the promoting of

virtue and religion
Christians of every rank and description should exhort
one another b

We

have a noble example set before us in the conduct

of Hezekiah
As soon as he came to the throne, he set himself to
restore the service of the temple
And called upon all, both ministers and people, to
make a solemn covenant with their God

The

royal proclamation for the observance of this

speaks, in effect, the language of the text

day

Shew when we have reason to apprehend that God's

us
is waxed hot against
an^er
tj
O
We cannot in all cases determine how far a dispensa-

I.

tion

may

But

be sent in anger or in love

in general

we may

say, that

God

is

greatly in-

censed against us
i. When our sins are multiplied against him
[Sin is invariably the object of God's abhorrence

needs not any confirmation

This truth is so evident that
It needs only to be applied with power to our hearts and
consciences
What lamentable depravity pervades every part of the
it

nation

no iniquity,
tised without remorse
There
If

we look

may we
*

is

Heb.

find
v. 4.

however heinous, which

own bosoms, what

into our

is

not prac-

reason for humiliation

What
k

Heb.

'

iii.

13.

D D 3

Hab.

i.

13. Ps. v. 5.

THE USE OF COVENANTING WITH GOD.

406

What ingratitude
sins

committed

for mercies received,

rebellion against God,

resistance of his Spirit,

deplore

and impenitence

for

What
what

(328.)

what contempt of

his Son,
have we not occasion to

God be avenged of such a nation as this ?

not
we reason to fear that we shall be monuhave
Yea,
ments of his wrath ?]

And

shall not

When

2.

[God
love

his

judgments are multiplied upon us

often sends temporal afflictions to his people in

But

of his wrath
spiritual judgments are a certain token
Blindness of mind, obduracy of heart, and obstinacy in sin,
6

among his heaviest judgments

And have none of us reason to

are

inflicted

But

now

fear that these are

on us?
by temporal judgments chiefly that he punishes

it is

nations
It

was from these that Hezekiah judged of God's anger

f
against the Jews
And are not these multiplied upon our land at this time ?
Surely the displeasure of God can scarcely ever be more
strongly displayed, than it is in the calamities under which we

now groan ]
But that none may

yield to desponding fears

we

shall

Point out the best means of averting his wrath

Repentance towards God and faith in Christ are the
means prescribed by God
But it is not a slight and superficial use of these means
II.

that will suffice

We

should solemnly devote ourselves to

God

in

perpetual covenant

[Not that we should attempt to renew the covenant of

works
That would make void the gospel, and seal our eternal
condemnation e
Nor should we think to add any thing to the covenant of
grace

That was once made with Christ, and is ordered in all

h
things and sure
But we should patiently and deliberately renounce all our
former ways

We

should

give

seriously

up

ourselves

to

God

as

his

redeemed people

And
d
5

Heb. xii.6.
Ver.

Isai. vi. 9, 10.

Gal.

8, 9.
fc

Heb.

viii.

6.

iii.

10.

THE USE OF COVENANTING WITH GOD.

(328.)

And
see

fit

intreat

him

to perfect us in

any way which he

407
shall

Such covenants as these have often been made by the

most eminent saints
[Under the Old Testament dispensation they were judged
acceptable to God
Omitting many other instances, we may notice the solemn
covenant of Asa
Nor was that less remarkable which was entered into by
Josiah k
Isaiah and Jeremiah speak of the making of such covenants
as characteristic of the gospel times
St. Paul highly commends the conduct of the Macedonians
on account of their having thus given themselves up to
l

God m
And recommends
.

a similar practice to

all

Christians of

n
]
every age and nation
Nor can we doubt of their acceptableness to God
[Hezekiah manifestly supposed that God would accept

him

in this duty

was recommended to Ezra in circumstances where there

was but little hope remaining P
And God himself expressly enjoined it as the means of
It

q
averting his displeasure
Not that we are to suppose that there is any thing meritorious in such an act
But, it tends, of itself, to the humiliation and confirmation

of our souls

And will be both accepted and remembered by our coveGod and Father
]
These means being at once so scriptural and so imT

nant

portant,
III.

we

shall

Urge upon you

the adoption of

them

We admire the tender and affectionate address of

Hezekiah to the priests
And with similar concern would we now invite you to
the performance of your duty
l

There

no time

for delay
"
[Many are negligent" at present in expectation of a

is

more convenient season

But
1

2 Chron. xv. 12

Isai. xliv. 5.
xii. i.

15.

Jer.

1.

4, 5.

k 2
Kings xxiii. 3.
m 2 Cor. viii.
5.

The

Rom.

Ezra

x. 3.

* Jer. iv.
4.

D P 4

text.

Deut. xxix. 12, 13.

THE USE OF COVENANTING WITH GOD.

408

(328.)

But who can assure himself that lie shall be alive on the
morrow
Or that, if he be, he shall have an inclination to that from
s

is now averse
Or that God will grant him the aids of his Spirit, which are
now refused ?
The voice of God to every one is, Seek me to-day, while it

which he

is

called to-day

respect to the nation, who can tell how soon the cloud
that hangs over us may burst, and overwhelm us utterly ?
Let us follow the example of the repenting Ninevites"
If " it be io our hearts to make a covenant/' let it instantly

With

be done
of

And let every one, while we

God to do it with sincerity
2.

If

we

are yet speaking, implore help

]

neglect this duty,

the wrath of

we cannot hope

to escape

God

[Sodom was destroyed, because they laughed at God's

threateuings as idle tales
And the strongest empires, in succession, have fallen a
sacrifice to their sins

Who

then shall protect MS, if we continue to provoke the

Majesty of heaven ?
But, whatever be the fate of the nation, we must all appear
at the judgment-seat of Christ
And there none will be acknowledged as his people, who
had not voluntarily taken him for their Lord and Saviour
If then ye have any regard for your eternal welfare, neglect

him no longer
But, in the penitent language of the prophet, devote yourselves to his service

3. If

we

.J

heartily

engage

in this duty,

we have nothing

to fear

[Were such a covenant general through the nation, God

would soon remove his judgments
But whatever come upon the land, God's faithful people
shall be objects of his favour

Though they may be

involved in the general calamities,

be comforted with the divine presence z

they
need
not therefore be agitated with fear on account
They
of God's displeasure in this world
Nor have they any thing to dread in the eternal world 3
Let us then enter into this matter with our whole hearts
And pray day and night for grace to perform our vows
shall

Unfaithfulness
*

Jam.
Ps.

fv.

14.

cxix.6o.

* Ps. xxxiv.
18, 19.

Heb.

iii.

13, 15.

Jonah
Isai.

Mai.

iii.

59.

xxvi. 13.
iii.

17.

THE USE OF COVENANTING WITH GOD.

(329.)

409

Unfaithfulness to our engagements will incense God still

more against us
And provoke him to inflict yet heavier judgments upon
us b
It were even better never to have vowed, than to vow and
not pay c
He however, who puts it into our heart to make, can enable
4
us to keep, our covenant
Let us then engage simply in dependence on the divine
strength

our hopes of acceptance on that better and

unchangeable covenant, which Christ has entered into on our

But found

all

behalf]
b

Jer.

xxxiv. 18

20.

CCCXXIX. THE

Eccl. v. 5. 2 Pet.

ii.

21.

Jude 24.

REQUISITES FOR ACCEPTABLE PRAYER.

What prayer and supplication soever be,

viii. 38, 39.
made by any man, or by all thy people Israel, which shall
know every man the plague of his own heart, and spread

Kings

his

forth

hands towards

thy dwelling-place,

man

this

house

then hear thou in heaven

and forgive, and

do,

and give

to

every

according to his ways, whose heart thou knowest.

RELIGION

is

often thought to be an

only for weak minds, or for those

else to engage their attention
fit

But

it is

employment

who have

nothing

worthy the pursuit of the w isest and greatest

men
Never did Solomon appear more

glorious than when

words
these
uttering
At the head of all his subjects he dedicated his temple
to

God

He

them a bright example of piety and devotion

interceded, not for them only, but for all suc-

set

And

ceeding generations
In this portion of his instructive prayer

we may

see

The

requisites for acceptable prayer

humble, upright, fervent, believing, submissive,
obediential frame of mind is necessary when we approach
the throne of grace
But the most essential requisites for acceptable worship
I.

An

are comprised in
i

A deep

THE REQUISITES FOR ACCEPTABLE PRAY Ell.

41
1.

(329.)

A deep sense of our own depravity

"
plague, of one's own heart" is, one's indwelling
[The
a

corruption

"
"
Every one" has some sin that more easily besets him
a mere acquaintance with this plague is sufficient
must know the depth and inveteracy or' our disorder
Our knowledge too must produce an unfeigned self-abhorrence
And a full conviction of our utter helplessness
Nor without this knowledge can we offer up acceptable

"

Not that

We

prayer

We

cannot lament what we neither feel nor know

Or seek for inercy, when we perceive not our need of it
While ignorant of our depravity, we are not in a slate

receive mercy
should not even be willing to accept of

We

to

mercy on God'*

terms

The very offers of salvation would rather excite our disb

]
pleasure than our gratitude

A believing view of Christ

[The temple of' Solomon was the more immediate residence of the Deity
All were on this account directed to look towards it when
2.

they prayed
That temple was typical of the Lord Jesus Christ c
"
In him " dwells all the fulness of the Godhead bodily
To him our eyes are therefore to be directed
We are to offer all our petitions to him, or in his name"
This regard to him is necessary to the acceptance of our
1-

prayersIt

is

through him

alone that

we gain

access

to

the

Deity

We cannot approach

the Father in any other

way

Nor
Some understand " plague" as expressing some loathsome disor" sore " in the
der ; and the rather because it is translated
parallel
passage 2 Chron. vi. 29. This is the true sense of it when it relates
but here the heart is represented as the seat of this disto the body
This is confirmed
order, and therefore it must be understood of sin.
what
is said in the text, of God's knowing the heart.
by
m

b
A man, not sensible that he had subjected himself to capital punishment by breaking the laws of his country, would reject with indignation an offer of deliverance from an ignominious death but a selfcondemned criminal on the eve of his execution would receive such an
:

offer gladly.
c

bee John

pression

ii.

19, 21. And compare

shall be there," i

"

My name

Isai. xlv.

TEph.

ii.

22.

18.

Exod.

xxiii. 21.

with the ex-

Kings viii. 29.

e
John xiv. 13, 14.
' John xiv. 6.

THE REQUISITES POR ACC EPTABLE PRAYER.

Nor

there any olher channel whereby the divine blessings

h
to us
" stretch out our hands towards"
these accounts we must
is

can flow

On

41

down

HIM

We must view H M as our only source of spiritual blessings

i

They who truly seek after God will soon experience

II. The efficacy of prayer when attended with those
requisites

Carnal, cold, or unbelieving petitions, will receive no

answer

But humble and believing prayer

will

obtain

the

richest blessings

National

1.

[The passage

before us relates

to

the whole Jewish

nation

supposes them to have incurred the heavy displeasure of

It

God
And teaches them how they ate to avert his wrath
Nor did God leave them in suspense about the issue

of such
humiliation
He declared in a vision to Solomon that his petitions were
k
accepted
The Jewish history affords many striking instances of deliverance vouchsafed to a repenting people
Nor can we doubt but that the same means would still be
crowned with the like success ra ]
'

Personal
"

2.

He who

knows our heart"

will grant all that

we can

desire"

Forgiveness of sin
[Who more infamous and abandoned than that wo-

man

Yet

h
1

and faith, applied to Jesus?

assurance that her iniquities were for-

she, in humility

And received an
given"]

Peace

John i. 16.
Jam. iv. 3. Matt. xv.

k
-2

Chron.

vii.

12

8, 9.

Jam.

i.

6, 7.

14.

Jehosaphat praying according to the direction in the text,

2 Chron. xx. 5
13. expressly reminded God of his promise, ver. 9.
And the success of his prayer far exceeded all reasonable expectation ; see ver. 22
25.
m If this were a. Fast Sermon, it would be proper to enlarge a little
on this idaa in reference to the peculiar state of the nation at the time.
?

i John v. 14,
Luke vii. 38.

15.

Luke

vii.

37. 39.

* Ib.
47, 48, 50.

412 THE REQUISITES FOR ACCEPTABLE PRAYER. (329.)

Peace of conscience
almost to distraction, were the murderers
[How troubled,
r
of our Lord
5
But, according to Peter's direction, they looked to Jesus
And were immediately filled with " peace and joy in be"
!

<

lieving

* Deliverance from
temporal troubles
conceive
cannot
greater temporal
[We
u
that endured by Jonah

when
manner*

to

Yet,
this

And
*

appearance irrecoverably

than

affliction

he prayed in

lost,

experienced a most unparalleled deliverance

7
]

Victory over our spiritual enemies

[With what vehemence did Satan assault the apostle
*

Paul

The

afflicted

cried with earnestness

saint

to

Lord

the

Jesus a

His troubles were immediately turned into triumphant exb

ultations

Renewal

after the divine

image

[Nothing on earth does a believer desire so much as

this

Yet

An
*

this shall be attained in the same way

humble and believing view of Christ shall

effect

it

peaceful death
[Stephen died by the hands of cruel and bloodthirsty
enemies d
But he offered an humble and believing prayer to Christ 6
And his death was to him as a serene and peaceful sleep f ]

glorious immortality
died justly by the hands of the public executioner must have merited in ah high degree the wrath of

[He who

Gods
Nevertheless in his last hour he directed his eyes to Christ h
And that very day was he admitted with Christ to Paradise

APPLICATION
[Let none despair on account of the greatness of their
sins

Or of the judgments

of God which are already inflicted on

them
*
1

e
f

ii.

37.

'

46.

Acts

vii.

Ib. 59.

Ib. 60.

u
x

Ib. 38.

Mb.
d

God

Acts

54.

Jonah

ii. i

Ib. 4. 7.
Ib. 10.

3.

* 2 Cor. xii.
7.
Ib. 8.
b

h
!

Ib. 9.

lb.

iii.

Luke xxxiH. 41.

Ib. 42.
Ib. 43.

18.

(329-)

THE REQUISITES FOR ACCEPTABLE PRAYER. 413

none to " seek his face in vain"

bewail " the plague of his own heart"
one
then
Let every
And oft'er up believing prayers " towards God's holv
oracle"
f]

God

will suffer

f This will suffice for two Sermons, the first head being the subIf it form the ground
ject of one, and the second head of the other.
of one Sermon only, those particulars which are marked with an
asterisk* under the second head may be omitted.

CCCXXX. GOD

WILL BE FOUND OF SINCERE

WORSHIPPERS.

1 1
/ know the thoughts that I think towards
13.
you, thoughts of peace, and not of evil, to give you an expected
Then Khali ye call upon me, and ye shall go and pray
end.
unto me, and I will hearken unto you. And ye shall seek me,
andjind me, when ye shall search for me with all your heart.

Jer. xxix.

THE

calamities which God inflicts upon mankind in

world are intended to bring them to repentance
and though he often removes his rod in anger, when he
sees that it produces not the desired effect, yet he often
continues to punish till he sees that the heart is humbled
for its iniquity
Thus he dealt with the Jews whom he
this

sent

to Babylon
They at first despised his
a speedy return to
and
themselves
promised
chastening,

captive

their native land: but he declared that their captivity

should be protracted to the end of seventy years ; and

at the expiration of that time, when they should

have learned to acknowledge him, he would again appear
for them, and bring them back in answer to their fervent
His declaration respecting this suggests to us
petitions
two important observations
that,

I.

God's purposes of love and peace

be accomplished

God

has

"

never think of

thoughts of peace"

shall all in

towards

due time

many who

him

[Even before the foundation of the world God determined to remedy the evils which he foresaw sin would bring
upon mankind When our first parents were ruined, and fled
fr,pm his face, besought them out a.nd communicated to them
his

G OD WILL BE

414

FOUND

(330.)

his gracious intentions relative to the substitution of his Son,

And while the Jews were imbruing their hands
in their stead
in the blood of his Son, it was his fixed purpose to

pour

down

his spirit

upon them, and

them

into a state
And have not we also reason
either possess or hope for is
to bring

of reconciliation with himself

to confess, that whatever we
the result of his purpose and grace which he purposed in
Christ Jesus before the world began*?
Yea, who can tell,
but that, at this moment, some careless sinner is the object of his special attention, arid that this is the very hour,
wherein his merciful designs shall, be matured and executed ? ]
'

These thoughts of

his shall all in

due season be accom-

plished
[It may be a long time before his eternal counsels are
manifested by visible and correspondent acts But not one of
Paul was " a chosen
his purposes shall ever be frustrated
"
in
and
the
divine intentions,
vessel unto him,"
separated,
from his- mother's womb b :" but4iow long was he suffered to
go on in the most inveterate enmity against Christ and his

Yet when his hour was come, God stopped him in

and transformed a bitter persecutor into a
zealous apostle Thus it was that Zaccheus also was made a
partaker of Christ's salvation, when he thought of nothing but
gospel
his

mad

career,

And thus
gratifying a foolish curiosity
ceived our first serious impressions, when
from desiring to fear God And it
tion, that many, who are yet dead

is

many of us also rewe were far enough

a comfortable reflec-

in

and

trespasses

sins,

"
are in the divine purpose
predestinated to the adoption of
one
ar
d
will
children V'
day be "heirs of God, and jointheirs with Christ"
]

Nor

shall

any expectations founded upon

his

word be

ever disappointed
[Improbable as the deliverance of the Jews from Babylon
God brought them out at the appointed time And as
he gave " them an expected end," so will he to all of us
If an ungodly man begin to look unto the Lord Jesus Christ
for repentance and remission of sins, he shall not look to him
If an afflicted or tempted soul flee to him for consoin vain
lation and succour, the desired aid shall not be withheld
Provided only we rely on his word, and not on any presumptuous imaginations of our own, we may rest assured that he
will interpose effectually on our behalf
]

was,

But however

fixed his purposes

may be
II.

*
c

i Tim. i. 9.
Luke xix. 4,

5, 9.

Acfs

ix. 15.

E^h.

i.

5.

Gal.

i.

They
15.

OF SINCERE WORSHIPPERS.

(330.)
II.

They must

415

nevertheless be called forth by the exer-

cise of fervent prayer

God

has appointed prayer as the means of obtaining

his blessings
"
[This is the universal voice of scripture,
Ask, and ye
shall have"
Even where God most freely promises his bles-

"

sings, he
Israel to

still
Nevertheless I will be enquired of by
says,
"
do it for them e
We do not say that he never
deviates from this method of conveying his mercies
for
sometimes " he is found of them that sought him not, and
known to them that enquired not after him f :" But the
earnestness with which this duty of prayer is inculcated in
;

of itself a sufficient proof that we are to expect

God would have us know, and feel
blessing without it
our wants; and by opening them before him, get our own
hearts affected with them
If at any time he vouchsafe his
blessings to those who have not sought him, he instantly stirs
them up to prayer, which is as necessary to the welfare of a
regenerate soul, as breathing is to the existence of a newthe text,

is

no

born infant

Nor

should a discovery of his purposes relax, but

rather quicken, our diligence in prayer
[This was the effect which was produced on Daniel as
soon as ever he learned that the time fixed for Israel's captiNor should, it produce any
vity was near its terminations
other effect on us As well might Hezekiah have declined the'
use of food because God had prolonged his life fifteen years,

we neglect the means of spiritual advancement, if we knew

that God had predestinated us unto life
On the contrary, the
certain prospect of success is our greatest
encouragement to
as

pray, and to comply with any terms which

scribed
]

God

has pre-

If we use these means aright, we may be sure we shall

attain whatsoever his unerring wisdom sees to be
good
for us
tl
never said to the seed of Jacob, seek
[God" has
ye me
h
On the contrary, he will "hearken" to our cry
in vain
with parental tenderness, he will discover to the
enquiring
soul the riches of his grace, and " enable us to
comprehend
with all saints the heights and depths of his love which
passelh
knowledge" But then we must "pray in earnest, and " search
for him with our whole heart
It is not a mere listless
" ask and
not
petition that will prevail with him ; we may
1

have,
f

Ezek. xxxvi. 37.

Dan.

ix.

24.
1

Lev. xxvi. 40,41. Deut.

'

Isai. Ixv. i.

Isai. xiv. 19.

iv. 29.

GOD WILL BE FOUND,

41 6

&C.

(330.)

have, if we thus ask amiss:" but importunate and believing

is
prayer shall bring down every blessing which God himself
able to bestow ]

This subject

will

To humble

i.

be found of peculiar USE

the proud

[Every natural man conceives that his salvation must arise

But here we are taught to trace
solely from his own exertions
all our inclination and ability for what is good to God, who,
in the prosecution of his eternal purposes, imparts both the
one and the other to our souls k Let us learn then to acknowledge him in all that we have received, and to look to him for
And let the hope, that there may yet he in
all that we want
his heart many undiscovered thoughts of peace towards us,
stimulate us to fervent prayer, and diligent exertions ]
2.

To awaken the secure

[Some will pervert the truths of God, and

say that their

God have

not thoughts of peace toBut God's decrees

wards them; and superfluous, if he have
are no rule of action for us, seeing that they are hidden from
exertions are useless,

us:

his precepts,

it is

if

that

we

shall ever find

to regard; and if we will

command, we can have no hope
Will any man then consign him-

which we are

not seek him according

to his

him

because he does not absolutely

has " ordained him unto life?" Should we
not justly blame a man who made the uncertainty of life a
reason for refusing bodily sustenance ? yet he would act as
rationally as the other -'Let this then be known ; the man
that lives without God, will die without hope; and, when he
perishes, he must accuse, not the hidden purposes of God, but
self deliberately to perdition,

know

his

that

own

and negligence ]
comfort the feeble-minded

folly, sloth,

To

3.

God

[Some, who are diligent

in the use of means, are apt to

with
doubts
themselves
respecting the divine decrees
perplex
But they have within themselves the very best answer to all
their doubts : let them only ask themselves, Whence arose
my desires after God ? Whence is it that I am enabled to
seek him in any measure? the snare will instantly be broken
for, the aid they have already received from God, is a far
better ground for concluding that he has designs of peacetowards them, than any remaining imperfections can be, of
his purpose to reject them
Only then wait upon God in
a
rest
that
and
assured
prayer,
praying soul can never perish
:

Continue
purposes

" Ye

to ask,

may

shall

me, when ye

shall find

whole heart

and you

have

for

however secret his

and he says,

be, his promises are plain and sure

"

shall search for

me

* See also
Eph.

i.

1 1.

and

Phil.

ii.

13.

with your

CCCXXXI.

417

THE EFFECTS WHICH NATIONAL MERCIES

SHOULD PRODUCE UPON US.

12.
He saved them from the hand of him that
hated them, and redeemed them from the hand of the
enemy.
And the waters covered their enemies : there was not one

Ps. cvi. 10

of

them

Then believed they

left.

GRATITUDE

his z&ords,

for mercies received

is

and sang

his praise.

a duty
universally

approved
Every one sees the propriety of acknowledging personal
obligations

Nor

it less incumbent on us to
be thankful for
on
in
national
conferred
our
us
blessings
capacity
The words before us record the conduct of the Israel-

is

when a
them

ites

May we be as devoutly,
while
I.

had been vouchsafed

signal deliverance

to

and more abidingly impressed,

we consider

The mercy vouchsafed unto them

They had been

in

a state of extreme

danger and

distress

[After their departure from

Red

Sea,

There they were hemmed

in

Egvpt
by

tiiev

encamped by the

iu;passable mountains

and

morasses

Pharaoh, greatly incensed, followed them

with

all

his

hosts

Nor doubted
They,

but that he should speedily destroy them all

had no means either of escape or

to all appearance,

self-defence

And

in this situation

But

God

expected nothing but instant ruin

vouchsafed them a most astonishing

deli-

verance

[He prevented the nearer approach of Pharaoh by

interposing a thick cloud between the Israelites and the
Egyptians

He made

a path across the sea, the waters standing as a

wall on either side

He

led his peopie through it as on dry land

Giving up Pharaoh to judicial blindness and obduracy, be
suffered him, at the head or' his army, to follow the hosts of
Israel

Vo L.

III.

But,

THE EFFECTS WHICH NATIONAL

4l8

(331.)

the Israelites were passed over, he let loose the

waves upon their pursuers
Thus in an instant were the Egyptian armies overwhelmed-?And Israel saw their enemies dead upon the sea shore
How wonderful was this interposition of the Deity, and how
conferred by it
]
great the obligation
Nor were they at the time insensible of the kindness

But, when

manifested to them

The

II.

effects

produced by it
They had shewed themselves an ungrateful and unbe-

lieving people
But now, for

a season, they were greatly changed

God's word
believed
They
[They had had reason enough before to believe the promises made to them
Moses had confirmed his word by many stupendous mi1.

racles

But they no sooner came

murmurs

into difficulty than they

renewed

their

Now, however, they were

faithfulness of

Nor
lief

did they suppose that they should ever yield to unbe-

again

2.

forced to confess the power and

God

They sang

his praise

[The salvation afforded them was inexpressibly great

And the hand of God in it was too visible to be overlooked

However

therefore they

might

pity

the individuals

who

perished, they could not but rejoice in their own safety

Nor could they refrain from praising him who had wrought
their deliverance
The most obdurate could not but feel ; the most insensible

could not but admire

Happy would it have been for them if they had always

continued in this mind
But though, through frailty, they soon relinquished this
heavenly temper, the effect, while it lasted, was good and
suitable

IMPROVEMENT
i. Let us endeavour to
get our minds duly impressed
with the temporal deliverances vouchsafed to us as a

nation

[We must be blind indeed if we see not the hand of God

in the repeated victories which we have lately gained
Though they have not been either so miraculous or so
complete as that recorded in the text, they demand our most
grateful

acknowledgments
2

Had

MERCIES SHOULD PRODUCE UPON

(331.)

US.

419

Had

they been as numerous and decisive in favour of our

enemies as they have been on our part, we should before this
time have seen this land the theatre of war
Let us then praise and adore our God for his
interposition
on our behalf
Nor let us soon forget the wonders he has wrought for us
Let us rather turn to him in an humble dependence on his

mercy
Let us plead the promises he has made to all penitent and
believing people
And let us, in faith and penitence, expect the accomplishment of his word ]
2.

Let us take occasion also to bless him

for the
deliverance
for
us
as
individuals
spiritual
wrought
[Our danger from the broken law was far greater than

from human foes

There was no possible method of escape,
interposed for us
But he has opened a

way

for us

if

God had

not

through the death of his

own Son

And

utterly vanquished all the enemies of our salvation

Let every heart and every tongue unite in his praise
Nor let the remembrance of his mercy be ever effaced from
our minds
But let his word, whereby he encourages sinners, be our

hope

Then

shall

every fresh

victory

be a pledge of future

triumphs

And

the final destruction of our enemies be the subject of

eternal praise.]

CCCXXXII.

THANKSGIVING FOR GREAT DELIVERANCE.

If it had not been the Lord, who was on our

side,
sat/
If it had not been the Lord, who
was on our side, when men rose np against us then they had
swallowed us up quick, when their wrath was kindled against
us : then the waters had overwhelmed us, the stream had gone
over our soul : then the proud waters had gone over our soul.
Blessed be the Lord, who hath not given us as a prey to
their teeth.
Our soul is escaped as a bird out of the
snare of the fowlers : the snare is broken, and we are esOur help is in the name of the Lord, who made
caped.
heaven and earth.*

Ps. cxxiv.

8.

now may

Israel

THE

This Psalm
November.

is

\vitb peculiar propriety read on

E E 2

the

ffth of

42O THANKSGIVING FOR GREAT DELIVERANCE. (332.)

,

TJ-IE Psalmist,

some great deliverance

after

either

enemies or civil insurrection, records,* for the

all
instruction and encouragement ot the church
ages,
the goodness of God towards him. The precise occasion
on which it was penned, is not known. Instead therefore
of dwelling on historical events, which, as applied to the

from

foreisri
O

'

m
t

Psalm, must be at best conjectural, we shall take occasion

from the Psalm to set before you, in reference to the
solemnities of this day,
I.

Matter for devout acknowledgment

[To illustrate this, two things are to be considered
1. Our
danger which, like that alluded to in the Psalm
;

has been imminent

itself

dous

irresistible

tremen-

2. Our deliverance; which, like that which

d
and effectual*
brated, has been sudden

II.

Our duty

arising

from
in

is

is

here cele]

it

two things

[This
comprised
Gratitude The language of all our hearts should be,
" Blessed be the Lord f "
We should in all future difficulties hope and
2. Affiance
trust in God as our almighty Protector 5
]
1.

APPLICATION
[However thankful we may be

for our national mercies,

yet more abundant cause for
joy on account of our deliverance from sin and Satan, death
and hell, through the mediation and intercession of the Lord
Let the greatness of our danger, and the
Jesus Christ
of
be the subject of our daily conour
deliverance,
perfection
templations, that we may trust in Jesus with our whole hearts,
and praise him with our whole souls
]

we must not

forget, that Ihere

The number

is

of our enemies (like a flood, ver. 4, 5.) their inve-

teracy against us (vcr. 3.) and the combination of circumstances at

the time of the mutiny, well illustrate this.
b
What if God had not been so decidedly for us (mark the repetiIf only half of
tion, ver. i, 2.) in some of our naval engagements?
our victories had terminated as much in favour of the enemy, how
different would have been our state, especially when all Europe was
combined against us
c
Torn in pieces (ver. 6.) and swallowed up (ver. 3 5.)
d Review the
changes in the North and our escape is indeed like
that of a bird that gets out after having been already caught in the
!

fowler's net, ver. 7.

e

Peace is established; and the snare

occasioned the war) is broken.
Ib.
f
* Ver
Ver. 6.
8.
'

itself (the

principles

which

421

CCCXXXIII.

GOD'S INTERPOSITIONS SEASONABLE.

Zech. xiv. 7. It shall come to pass, that at

evening lime

it

shall

be light.

often happens that passages of Scripture, which

some points of view, are in other respects
both clear and profitable.
Of this kind is the passage
before us.
Commentators are by no means
I

are obscure in

agreed

about the precise events to which the prophet refers in

the preceding and following context.
We shall not
therefore
to
what
attempt
explain
perhaps no one perunderstands
but
shall
confine
ourselves to such
;
fectly
observations as

will elucidate

the text in those points

which are more plain and obvious.

We shall

point out

Its prophetic reference

I.

Whatever be the immediate event alluded

to,

it

evi-

dently refers to

The apostolic period

[Our Lord, whose advent and death are so clearly fore3
told in the foregoing chapter
seems to be spoken of in this
" a
The
time
of
his
clay neither clear nor
place.
ministry was
dark b ." The sun was risen; but it was eclipsed by clouds:
the light of his instructions shined in the land; but it was
greatly obscured by the shadows of the Mosaic ritual.
By the death of Christ the light seemed to be altogether
removed and the darkness of despair succeeded the dawn of
His own disciples were confounded, and gave up all
hope.
c
But behold, by his resurrection, their hopes were
for lost
revived by his converse with them for forty days, their minds
were led to see the accomplishment of all the prophecies reand by his ascension "from the mount of
lating to him
Olives' ," together with the express commission that he gave
them just previous to his departure, they were enabled to wait
for his promised Spirit; on the descent of which a light was
1.

kindled, that never was, nor ever will be, extinguished.]

2.

The

millennial period
[Before the gospel shall universally prevail, there will be
a season
b

Luke xxiv. 21.

which is thought to be a
prophecy that after Christ's ascension from the mount of Olives a way
should be opened for the Gentiles to come into the church of Christ.
SeeLuke iii. 5 6.
a

''

Zech.

xiii. i.

Compare Acts

i.

9, 12.

Ver. 6.
with ver.

4.

E E 3

GOD'S INTERPOSITIONS SEASONABLE.

422

(333.)

a season of great darkness in the church of Christ. By whatever it may be accomplished, whether hy means of infidelity
to expect that there will
01 Popish superstition, we are
taught
be a dreadful defection from the faith of the gospel, as well as
e
But
a general prevalence of iniquity throughout the world
the
shall
a
is
darkness
while
even
then,
people,
covering
gross
and
one
be
the
arise
world,
bright
day
upon
suddenly
light
f
The church itself shall be quite
visible in either hemisphere
astonished at the suddenness of the change, which will pass
like lightning from one end of the world even to the other g ,
insomuch that accommodations will be w anted for the multi.

tudes of worshippers in every .place'

But

this

like

prophecy,

.]

numberless others,

may be

further improved by considering

II. Its spiritual application
Prophecies have different degrees,
And the
sons, -of accomplishment.

and

different sea-

apostolic

writers

sometimes speak of them in an accommodated sense, and

apply them to events to .which they had not any direct
We would not be understood to say, that
reference
the prophet had any the remotest reference to the conbut in an accommodated sense we
cerns of our nation
may ksay, that they have been remarkably verified at this
Not however to insist any longer on this,
time
1

we may

properly affirm that they are frequently accomplished in the souls of men ;
i

In their first conversion

[To what an astonishing length of wickedness are many

suffered to proceed before

The

seemed

apostle Paul

God

to

interposes to stop their career

have attained almost the summit

of

also
f

h
1

2 Thess.

Dan

ii.

xi. 3-2

Isai. Ix.

8.

3,

may

36.
3.

Matt. xxiv. 10

14.

refer to this as well as to

what

Tin), iv. i.

Perhaps
is

past.

with vcr. 9, 20, 21.

Matt. xxiv. 27.

Isai. xlix.

18

23.

with Matt.

ii. 18. ; Isai. liii.

4. with Matt. viii. 17.
were a Thanksgiving Sermon for the Peace, it would be
proper to mention here, i. The fluctuations of success during the war
" not been all
(it has
day, or all night," ver. 6.) 2. The dark season
that had arrived (our allies conquered ; the northern confederacy ;
the discontent in Ireland and, in the midst of
all Europe against us
this dreadful siorin, the helm deserted by the pilot; the king himself
so .nrtisposed as to be unable to hold the reins of government ; and
the nation almost in a state of famine.)
3. The sudden deliverar.ee
we have experienced (by the victories at Copenhagen and in tgypt>
the dissolution of the Northern league, and the restoration of peace
and plenty.)

Jer. xxxi. 15,

If this

GOD'S INTERPOSITIONS SEASONABLE.

(533.)

423

of impiety before God arrested him in his course 1 and the

dying thief seemed to be gone almost beyond redemption,
\vhen Jesus at his last hour converted and saved his soul ".
Many too are reduced to the very borders of despair, before
they are enabled to apply the promises of the gospel for the
comfort of their souls. The description given of those in
Ezekiel n , and of those in the io/th Psalm , exacly accords
with the experience of many. But " in the evening time it
is
light:" and "when their tongue faileth for thirst, then
:

God opens to them rivers in high places and fountains in the

midst of the valleys P."]

In their subsequent walk with God

are the distresses which many of God's people
endure through temptation or spiritual desertion. Exceeding
bitter are the complaints of David upon this subject q, as are
those of holy Job r
But in their extremity God heard their
cry and when there seemed to be no prospect of any thing
2.

[Deep

but of increasing misery, or of utter destruction, then God

s
Thus it
appeared for them to their unspeakable consolation
is with many others at this
day. To the wicked, their sun
often sets at noon-day 1
but to the righteous it is promised,.
that their sun, if need be, shall arise at midnight*.]
.

We
i

may IMPROVE

this subject

For caution

[Though God glorifies himself frequently by interposing

power in the last extremity for the conversion of men, we

his

are not therefore to run into great excesses in expectation of

deliverance from them ; or to defer our repentance to the
time of death, in hopes that God will call us at the eleventh

houiv This would be a dangerous experiment indeed

and

a
subject ourselves to so great
The word of God calls upon us to turn to him without
risk.
x
Let us consider, that with respect to the continuance
delay
of our lives, or to the continued offers of divine grace, it
(i
may be evening already. Surely with many of us the day
y
of
out
awake
that
we
it
time
is far
and
is
sleep ."
spent ;
high
z
Let us then pray that the day-star may arise in our hearts ,
in
and that instead of having our lamp extinguished
darkness,
" a
our darkness be as
light may arise to us in obscurity, and

God

forbid that

we should ever

the noon-day
1

."]

m Matt,

Tim. i. 13. Acts xxvi. 10, 11.

*
Ezek. xxxvii. vi, )2.
Throughout.

Ps.

Job

Amos

xlii. 6, 7. Ixxvii. i
vi. 4. et passim.

Rom.

viii. 9,

10.

xiii. 11, 12.

9. Ixxxviii. 3
'

Ps. cxvi. 3
Ps. cxii. 4.

z 2 Pet.

i.

E4

19.

xxvii. 44.

p Isai. xli.
17, 18.

7.
6.

14
Job

10.

16. cii. i
xlii.

12

Heb.

Isai. Iviii.

Hi. 7, 8.

10.

GOD'S INTERPOSITIONS SEASONABLE.

424

(333.)

Fcr encouragement

2.

[We

kno^v not what dark seasons

we may

yet experience
trust in the
Lord shall never he confounded. God has promised that our
b
He does indeed someextremity shall he his opportunity
times bring his people into straits on purpose that he may be
the more magnified in their deliverance c
If then the vision
ever
so
let
us
in
wait,
for
certain
it,
tarry
expectation
long,
that it shall come at last d
Let us trust in God even though our difficulties should
increase to ever so great a degree e yea, in humble dependence
on his promise, let us say, Though he slay me, yet will I trust

in this world.

But we are sure that they who

.

him

in

.]

Deut..xxxii. 36-

Mic.

Hab.

Hab.

ii.

3.

CCCXXXIV.

GOD'S

iv. 10.
iii.

Exod.

17, 18.

xiv. 10
f

14. Isai.

Job

xiii.

li.

10.

15.

MERCY CONTRASTED WITH oun

SIN'FULNESS.

li.
5. Israel hath not been forsaken, nor Judah of his God,
of the Lord of hosts though their land was Jilted with sin
against the Holy One of Israel.

Jer.

THE

peculiar people of God in their most afflictive

circumstances have a sure prospect of a happy deliverBut his enemies in their most prosperous state are
ance

only like beasts fattening for the slaughter The Jews

were reduced to the lowest ebb of misery in Babylon,
on account of their multiplied iniquities yet did God
promise to restore them, to their native land On the
contrary, the Babylonians, who were exalted to the
highest pitch of grandeur, were in due time to be alto:

Both these events were foretold by the

and
the preceding chapters
and, in the
Prophet
he
the
not been
to
Jews
that
had
text,
appeals
they
forsaken, notwithstanding the abundant cause they had
afforded for an utter dereliction

gether extirpated
in* this

From
I.

these words

we

shall take occasion to consider

The
i

provocations we have given to God

In our national
capacity
"
[All
sin/' of whatever kind, is properly and primarily
5

"

against

GOD'S MERCY,

(334.)

AND OUR

SINFULNESS.

425

"

Now there is no sin,

against the- Holy One of Israel""
whether against the first or second table of the law, which ha.*
not abounded in this land
Nor is there any rank or
order of men, from the highest to the lowest, that have
not yielded up themselves as willing servants to sin and
Even the flock of Christ itself, both the Pastors
Satan
who watch over it, and the people who compose it, have contributed in no small decree to the tremendous mass of
iniquity,
that has incensed our
2.

God

against us

In our individual capacity

[Since a sight of others' sins rarely begets any true humieach of us in particular search out his own
Let our thoughts, words, and actions be strictly scrutinized
Let those sins which are more immediately against God, be
enquired into ; our pride, our impenitence, our unbelief, our
ingratitude for temporal blessings, and especially for the unspeakable gift of God's dear Son ; our obstinate resistance of
God's holy Spirit, together with all our neglect of duties, or
our coldness in the performance of them ; let these be counted
up, and be set in order before us and the very best of men
will see cause for the deepest' humiliation ; yea, we shall
wonder that we have not long since been made like to Sodom
liation in us, let

and Gomorrah

Having taken a view of our

them
II.

The

mercies

Justly have

our

God

sins, let

us contrast with

has vouchsafed to us

we deserved

to

be entirely abandoned by

God

[The history of the Jews shews us what we might well

expect at his hands He himself bids us go to Shiloh, and see
what he did to it for the wickedness of his people b Indeed
the whole of his dealings with them in their Assyrian and
Babylonish captivity, and in their present dispersion, may
teach us what we might well expect at his hands
]

But he has not

lc
[He has not

dealt with us according to our desert

In proof of this,
forsaken us" as a nation
we appeal to the comparative lightness of our troubles the
signal interpositions with which we have been favoured in the
midst of our troubles and lastly, the happy termination of
c
them, by a seasonable restoration both of peace and plenty
Nor has he forsaken us as individuals He is yet calling us
7
And we beb} his word, and striving with us by his Spirit
hold amongst us the evident tokens of his presence, in that
sinners

*
f

Ps.

li.

4.

Oct. 4th, 1801.

Jer. vii. 12. with i

Sam.

iv. 10, 11.

GOD'S MERCY,

426

AND OUR

SINFULNESS.

(334.)

sinners are yet awakened to repentance, and saints are edified

in faith and love
]

ADDRESS
Let the long-suffering of

i.

God

be gratefully acknow-

ledged

" account the

long-suffering of God to be
Let us not, however, rest in carnal mirth ; but
let his temporal mercies to our land, and his spiritual mercies
to our souls, call forth our liveliest gratitude and our devoutest

[Wed should

salvation

praise

."

also be practically improved

the
words immediately following our text, the Pro[In
"
phet says, Flee out of the midst of Babylon, and deliver
every man his own soul." It was the duty of the Jews to cast
off their bondage as soon as God should open a way for their
Thus must we also cast off the servitude in which we
escape.
have been detained, and go forth from amongst all the enemies of God If we continue in sin, we must take our portion
with the ungodly But if we give up ourselves umeservedly to God, he will blot out our past iniquities in the
blood of his Son, and make us partakers of an everlasting

Let

it

salvation

}
d

CCCXXXV.

2 Pet.

iii.

15.

THE DUTY AND GROUNDS OF PRAISE.

Ps. cvii. 8, 9.
Oh that men zoould praise the Lord for his
goodness, and for his wonderful works unto the children
of men! for he satisfieth the longing soul, and fillet h the
soul with goodness.

AMONG

the various graces which characterize the

true Christian, that of gratitude to God is
very conspicuous.
Others indeed will confess their obligations to
the Supreme Being ; but none are duly sensible of them,

When
they have been renewed by the Holy Spirit.
once we have " tasted that the Lord is gracious," and
been impressed with a sense of redeeming love, we shall
view the goodness of God in all his dispensations ; and,
not only glorify him ourselves, but earnestly desire that
all should render him the honc-ur due unto his name.
This
till

THE DUTY AND GROUNDS OF PRAISE.

(335.)

427

This disposition was eminently displayed in David, when

he penned the Psalm before us. No less than four times
does he repeat the fervent wish, that men would praise
and at each time does he suggest the most
the Lord
:

ample grounds for the performance of that duty.

From his words we shall take occasion to consider
of praising God
Wherever a superior Being is acknowledged, there a
tribute of prayer and praise is considered as due to
him.
The light of revelation confirms this general senI.

The duty

timent; and expressly inculcates thanksgiving to God as

an universal and indispensable duty. The manner in
which the Psalmist urges us to praise our heavenly Beneit
deserves peculiar attention
speaks more forcould
the
than
have done; and
strongest injunction
cibly

factor,

intimates that praise

1

An

is

important duty

[There is not any precept in athe Bible more plain than

There is not any
those which relate to this subject
duty, the neglect of which is represented in a more heinous
b
On the other hand, there is not any religious
light
act of which more honourable mention is made than
Nor any to which, if accompanied with a suitable
ifois
are annexed d

Hence
deportment, more exalted privileges
it is, that thirteen times in the space of six short verses, David
renews his exhortations to everv living creature to praise the
Lord
2.

.]

delightful duty
[Praise necessarily presupposes an elevated state of mind :
in fact, it is only the external expression whereby a soul,
filled with admiration and gratitude, gives vent to its feelings.
It is an exercise of which the glorified saints and angels are
never weary f ; and in which we enjoy a foretaste of heaven
Words can scarcely convey a more sublime
itself g
idea of this employment, than those by which David describes
h
In this view he strongly reits effects upon the soul

and we may also recommend

good, pleasant, and comely ."}

commends
other/as

"

it

it

to us,

to

each

3.
a i Thess. v. 18.
Eph. v. 20.
b It is the
strongest mark of an

ungodly state,

Rom.

i.

A
21

much
;

and a

certain ground of eternal condemnation, Deut. xxviii. 45, 47.

*
e
Ps. cl.
Ib.
It glorifies God, Ps. 1. 23.
f
8 1 Pet. i. 8.
J*
Rev. iv. 8,

p^a

9.

* Ps. Ixiii.
5.

Ps. cxlvii. i.

THE DUTY AND GROUNDS OF PRAISE.

428

(336.)

A much neglected duty

[The generality of men, instead of acknowledging with
and requiting him
gratitude God's kindness towards them,
according to the benefits he has vouchsafed to them, take
occasion from his mercies to sin the more against him
Not even the godly themselves abound in this holy employ3.

as we might expect.
Many, alas! live at so great a
distance from God, that they can scarcely ever rise above a
petition for mercy, or, at most, a sense of thankfulness that he
has not utterly cast them off. They cannot soar to a contemplation of the divine perfections, or of the excellency of
Christ, or of the blessedness of those mansions that areprepared
for them.
They have so much of the world in their hearts,
and so little faith, that they cannot realize their principles, or
Instead of cultiglorify God in any measure as they ought.
k
vating the devout spirit of David , they rest satisfied in a

ment

lukewarm state, saying, " It is high 1 cannot attain unto

it ."
Yes; though there are some who delight themselves in
God, yet, in reference to the greater part even of real Chris" Oh that men
tians we must say with sorrow and regret,
would praise the Lord for his goodness, and according to his
;

excellent greatness

"]

To stir up ourselves to a due performance of this duty,

let us consider
The grounds and

II.

There

is

reasons of

nothing that

may

it

not in

some view or other

be made a ground of praise and thanksgiving.

text
j

we are led to notice

The blessings of God's providence
[The goodness of God as manifested in

In the

the wonderful

dispensations of his providence, deserves our most attentive

consideration. How bountifully does he supply the returning
wants of his creatures even while they are continuing in reHow marvellously has he preserved us
bellion against him
!

from our earliest infancy to this day, and kept in tune,

as it were, in the midst of continual shocks and dangers, an
instrument of ten thousand strings With what kindness has
he restrained the evil dispositions of men, which, if suffered to
n
rage without control, would produce a very hell upon earth
As for the godly, they would soon be extirpated from the
face of the earth, if the sons of Belial were permitted to execute all that is in their hearts. And who amongst us would
not
in life

m Ps. cl. 2.
J
Ps. cxxxix. 6.
Ps. Ixiii. 3, 4. and cxix. 164.
In proof of this we need only look back to the slaughters and
massacres, the rapes and ravages, and all the other horrors of the
k

"

French Revolution.

THE DUTY AND GROUNDS OF PRAISE.

(335.)

429

not have perpetrated many more evils than he has, if God had
not imposed an invisible restraint upon us, and diverted us
from our purpose ?
But on this occasion we must particularly call to mind the

wonders God lias wrought for us, in preserving us from

domestic tumults and foreign invasions ; and in making us
victorious, when our allies have been all subdued, or have even
combined against us with the common enemy for our destruction. In a more especial manner should we admire the goodness
of God in so suddenly disposing the hearts of our enemies to
peace, and in bringing the calamities both of war and scarcity
to a

happy termination.]

The riches of his grace

[Under the image or a weary traveller rescued from the
deepest distress, and brought beyond all expectation to the
2.

he had desired, the Psalmist represents a soul hungering

thirsting after righteousness, and raised from a state of
despondency to the full enjoyment of its God. Thousands
there are who are reduced to great perplexity in the pursuit of
heaven. They feel their guilty and perishing condition but
how to extricate themselves from the wilderness of this world,
and to find their way to the city of habitation, they know not.
Having tried in vain those self-righteous methods of escape
which (heir own reason has suggested, they cry at last to
God, and implore his guidance. He, ever ready to hear the
the poor destitute, " reveals his dear Son in their
prayer of
"
he
shews them that in Christ is their hope, in Christ
hearts
is their refuge, in Christ is their security.
Being thus led to
rest

and

"

are satisfied, their hungry souls

Christ, their
longing souls
"
are filled with goodness
And is not this a ground of praise? If any who have ex" should hold their
peace, would not
perienced such mercies,
the very stones cry out against them r" The more we contemplate redeeming love, the more will a sacred ardour glow
within our bosoms to bless and praise the Lord p .]

ADDRESS
i.

Those who never

[What enemies

future happiness

praise

God

at all

are such persons both to their present and

much richer enjoyment would they

How

now have of all God's

mercies, if they could discern his hand

them, and taste his love! And how much happier would
they be in the eternal world for, can it be supposed that
God will bestow heaven indiscriminately on the evil and
unthankful together with the good and thankful ? Can it be
thought that a man who was more insensible of favours than
an
in

See the instances of Abimelech, Gen. xx.

xxxi. 24; of David, i Sam. xxv. 32
34.

6; of Laban, Gen.
p

Ver. 43.

THE DUTY AND GROUNDS OF PRAISE.

430

(335.)

shall instantly on bis dismission from the body

,
be (r in to adore his God, and lo join in those celestial anthems
for which he had not the smallest tasle? No : we must begin

an ox or an

ass

on earth the work we are to carry on in heaven nor can we

of the saints, if we have nol
hope to participate the felicity
first cultivated their disposition, and found delight in their
:

employment.]

Those who

2.

desire

and endeavour

[While some

to praise

him

find their hearts enlarged in praising God,

tlmt I could praise the
we trust there are many who say,
Lord for his goodness! But whence is it that, with a desire
to
God, so many spend their clays in sighing and mourn-

Oh

enjoy
and rejoicing? Perhaps they pore over
ing instead of in joy
their own corruptions without contemplating the divine attributes they look at themselves more than at Christ they
consider their own wants; but overlook the Lord's promises:
without adverting to past
they anticipate future difficulties,
in short, they cannot praise God as they would
deliverances
wish, because they are forgetful of those benefits which are
Let all such persons
the occasions and grounds of praise.
then be aware of their error. Let them begin this clay the
the long-neglected work. Let them
important, the delightful,
unite in praising God for his mercies, whether public jor per:

whether temporal or eternal.

would we say, in the energetic language of the Psalm" O
ist,
sing praises unto the Lord, sing praises; sing praises
unto the Lord, sing praises sing ye praises with understand1
men and maidens, old men and children,
ing . Let young
of the Lord ; for his name alone is excellent,
name
the
praise
his gtory is above the earth and heavens*."]
sonal,

To

all

i Isai.

r
i.

3.

Ps. xlvii. 6, 7.

CCCXXXVI. THE DUTY

OF

Ps. cxlviii. 12, 13.

THANKFULNESS FOR

GOD's

MERCIES.
Zeph. iii. 14, 15. Sing, O daughter of Zion shout, O Israel;
be glad and rejoice with all the heart, O datighter of Jerusalem.
The Lord hath taken way thy judgments.
;

THE

dispensations of Providence, if duly noticed,

afford continual occasion for
Even
joy and gratitude.
afflictions themselves are sent us
God
rather
as
exby
pressions of his love than as tokens of his wrath:

much
more

(356.)

THE DUTY OF THANKFULNESS, &C,

431
must the removal of his paternal chastisements be regarded as aground of praise and
thanksgiving
The exhortation before us speaks to this
effect*; and

more

therefore

naturally leads us to consider

I.

The ground we have for thankfulness

The expressions in the text, though

apparently relating
to past events, were used in the
prophetic manner to
declare things which should be accomplished at a future
period, namely, the restoration of the Jews from their
captivity in Babylon,
in the latter day.

The judgments

and

their conversion to

that have been

Christianity

removed from us are

also of two kinds,

1

*
.

2.

Temporal

Spiritual

[Ignorance of vital religion, and subjection to sin and

Satan, are far more calamitous in their nature than any tem-

poral judgments, and more universal in their influence. The

been felt but
pressure of out' temporal evils has
partiallj ; but
that which is infinitely more grievous has reached to
every
individual of the human race
But from some amongst us God has actually removed these
he has " made them a name and a praise

judgments

amongst

who behold them, and

has turned back their

beb
" captivity
fore their eyes ;" or, in other words, he has
turned them
from darkness unto light, arid from the power of Satan unto
c "
all

God

After the prophet's example, we may address in similar lanthe full

guage even those who have never yet experienced
for God has provided " a Saviour
efficacy of divine grace
d
He " has laid help upon
for them, and that a great One ."
"
e
One that is mighty
and, if any continue in darkness and
the shadow of death, or be yet led captive by their spiritual
" raised
enemies, the fault is utterly their own God has
up
f
an horn of salvation for them ;" and, if they will but trust
in Jesus, their complete deliverance is as certain as if it were
:

s
already effected .]
While the prophet thus sets before us the grounds of
thankfulness, he strongly intimates also

II.
a

The

Here the particular judgments which have been removed, whether

war, famine, or pestilence, should be stated, together with the circumstances that rendered them most afflictive.
b
d
e Acts xxvi. 18.
Isai. xix. 20.
Ver. 20.
f
Isai. xlv. 22.
LuKe i, 68, 69.
! Ps. Ixxxix, ip.

THE DUTY OF THANKFUlXESS

432

The manner

II.

in

which we should express

(336.)
it

surely no cold or merely external expression of

call for: our thankfulness
gratitude that such deliverances
It

is

should accord with the deliverances themselves

1

In their nature

[There is nothingin outward festivity that is at all abhorrent

from the precepts of our religion, provided we conduct ourh
An external celebraselves with temperance and sobriety
tion of victory, or of peace, or of an abundant harvest, will
.

Such things indeed

certainly consist with the fear of God '.
sinful when they draw us into the spirit of the world,
or lead us to seek our happiness in earthly vanities: but, when
they are me d merely as expressions of our gratitude to God,
there is nothing in them unworthy of the Christian character .

become

11

That, however, which both our temporal and spiritual mercies most demand, is a thankful heart. It is by this exclusively
that we are to make our acknowledgments for spiritual mercies
and, in comparison of this, all outward demonstrations
of joy are vain, yea, even hateful in the sight of God.]
:

In their degree
[The deliverances which we have been now considering,
Even those of a temporal
are great beyond all conception.
But those
nature can scarcely be estimated too highly
which have been vouchsafed to our souls, what words can
adequately express them or what imagination can fully comprehend them ? Doubtlass then the prophet's exhortation,
animated as it is, requires no more of us than the occasion
We should " sing, and shout, and rejoice
justly demands.
with all our hearts." Such should ever be the frame of our
minds for though our temporal blessings are only occasional,
our spiritual mercies are renewed day by day they never wax
old
nor should the remembrance of them be ever effaced
from our minds: " the sacrifices of praise should be offered
up continually ;" and the fire that kindles them on the altar
of our hearts, be never suffered to go out" .]
2.

'

We

will

not

conclude

without

some ADDITIONAL

IMPROVEMENT
i.

For caution

[The judgments which have been removed, were sent bjr

as the punishment of sin ".
And though he has taken
them away from us at the present, we know not how soon he

God

may

inflict

them again -even with sevenfold greater weight,

if

we
h

1 Cor. x. 27.
lleb. xiji. 15.

Esth.

m Lev.

ix. 22.

vi. 13.

Gen. xxi.

Ezek. xiv. 21,

8.

'

FOR GOD'S MERCIES.

(336.)

we be unmindful of the ends

433

which they were sent

Let
us then turn from, those sins which have
provoked the Lord to
anger: and, while a dread of his wrath deters us from repeating our former transgressions P, let a sense of his goodness
constrain us to render him a cheerful and unreserved obedience
2.

for

q
.]

For reproof
[Many, it is to be

feared, feel but little gratitude to God

removal of sore judgments. They join perhaps in the
outward expressions of joy on account of our temporal delifor the

verances; but they despise the gratitude that is expressed for

spiritual mercies, and would account a strict compliance with
the injunctions in the text as no better than the effervescence

of a heated imagination, or perhaps the wild effusions of a

maniac. But these, whatever they be in profession, are atheists
in practice ; and, though they participate in our national mercies, they are utter strangers to any Spiritual blessing
yea
rather, the heaviest curses hang over their devoted heads
How awfully are all such persons condemned in the text Let
them reflect well upon their unhappy state: for if once thev
feel God's judgments in the eternal world, they will never have
to shout for a removal, no, nor fora mitigation of them, to all
:

eternity.]

3.

For encouragement

to God under our late

he has heard the supplications
of his people, and sent us a deliverance in answer to their
Let us learn then to plead with him for a removal
prayers.
of all our judgments whether temporal or spiritual. So shall
the afflictions of this present life be either removed or sanctified; and our joy in God be a foretaste of that happiness
which shall speedily arrive, and be enjoyed by us without
mixture, intermission, or end.]

[Many have been the prayers offered

calamities: and

we

trust that

Lev. xxvi. 18, 21, 24, 28.

Rom. ii. 4. and 1 Cor. v. 14, 15.

p
*

Ezra ix. 13, 14.

Ps. xxviii. 5. Deut. xxviii.
45, 47-

CCCXXXVII. TRUST

IN GOD

RECOMMENDED.

The king trusteth in the Lord; and, through the

he shall not be moved.
mercy of the Most High

Ps. xxi. 7.

THERE

is

an inseparable connexion between the

duties and privileges of a Christian

F F
VOL. III.

It

TRUST IN GOD RECOMMENDED.

434

composure under
and dangers
But this he cannot possess, unless he repose
It is his privilege to enjoy

(33?.)
all diffi-

culties

fidence in

his con-

God

Nevertheless in relying upon God his mind shall be

kept in perfect peaceDavid had known the storms of trouble as much as

any

man

But

in the midst

of

all

maintained a

full

assurance of

divine protection
He records his experience in the words before us

We shall

consider them

According to

I.

their original

import

This Psalm, like -many other parts of scripture, has a

double sense
In an historical view it speaks of David himself
[David had long been habituated to trust in the Lord
When he was yet a boy, he withstood a lion and a bear in
dependence upon God*

Mor feared

to

encounter him,

who filled

all

the hosts of Israel

with terror 6

During the persecutions of Saul he still held fast his confidence

And, under the most imminent danger and accumulated
c
trouble, encouraged himself in God -^Sometimes indeed his faith for a moment began to fail
d

him
to

"
But, on the whole, he was
strong in faith, giving glory
"

God

Nor was he

less sensible

of his

own

insufficiency

when he

was a king

He

still
e

made

the

Most High

his

only

and

continual

refuge

And God approved himself faithful to his believing servant

There were indeed some occasions wherein David was
"'

"

moved
greatly
But these only served
faithfulness of his God Si

more

fully to

evince the power and

In a prophetkfll sense

the

words are applicable to

Christ

[The
*
c

Sam.

xvii. 36, 37.

Ib. xlv. 47.

Ib. xxx. 6.

Ib. xxvii. i.

e
(

Ps. xci. 2. and Ivi. 2

a Sam. xv. 30.
Ib. xxiii. 5.

4.

TRUST IN GOD RECOMMENDED.

(33?.)

[The whole Psalm has an evident reference

435
Mes-

to the

siah

Christ

is

that

"

"

King

who was

raised to

sit

upon the throne

of David"

And,
trust in

He

as for every other

God

good thing,

so

was he eminent

for

disregarded the plots of his most powerful enemies'

And, undaunted, renewed his visit to those who had lately

k
sought to stone him
He well knew that, till his hour was come, no power on
earth could touch him
Nor was he ever left destitute of the divine protection
He seemed indeed to be " moved" when " he was crucified
1

"

through weakness
But he soon shewed how vain were the attempts of his
adversaries

In his resurrection and ascension he " led captivity

"

itself

captive

And he
feet"]

will in

due season

<e

put

In both these views the text

all

enemies under

his

sets before us

his

an instruc-

tive

example
But we may consider

it

further

In reference to the present occasion

II.

The

solemnities of this

of the text

We

day prove that the former part

1

exemplified also in our own monarch"

therefore hope that the latter part also shall

is

may

be accomplished
[The religious
to a nation

in

him

conduct of kings

Their piety indeed

is

is

of great importance

not more meritorious than that of

others

But it is often more beneficial to the community than that

of a private person
In the days of old, God paid especial regard to the prayers
of princes"
Even when they were of an abandoned character, he heard

them

How
h
1

Lukei. 32.

Ib. xiii. 32.

John

xi. 8.

Ib. xix. 11.

m This was
preached on occasion of

the king going to St. Paul's to

present the colours taken in three different engagements with the

French, Spanish, and Dutch fleets,

n
2 Chron. xiv. 11, 12. & xx. 5,
Isai.

6,

xxxvii. 21,22,33, 34.

12, 15, 17i

F F 2

&

xxxiv. 27; and

Kings xxi. 29.

TRUST IN GOD RECOMMENDED.

436

(33?.)

How much

more may we hope that he will respect those

this day
"
" The
mercy of the Most High has hitherto been signally
him

offered to

manifested towards us

And

if

trust in him it shall yet be continued to us

not indeed but that, as a nation, we may be greatly

we

We say
moved

that

It is certain

we deserve

the heaviest calamities that can

upon us
But we shall not be given up

fall

to ruin if

we

cry unto

God

for help

To

the end of the world shall that promise be fulfilled to

P
]
repenting nations

Sure we are that they who trust in God for spiritual

blessings shall never be disappointed
[Our thoughts on this occasion are not to be confined to
temporal concerns

Much

as

we

are interested in national mercies, the welfare

of our souls is yet more important

Yea, our spiritual progress is the great means of obtaining

God's protection

to the stateTrust in God therefore, for spiritual blessings is not foreign

to the business of this day
Whatever our political sentiments may be, we are all equally
concerned to seek acceptance through Christ

We all
And,

need to

if

we

vail against

do,

trust in the

promises

" the
gates of

made

hell shall

to us in

him

not be able to pre-

us"

Though we have been

led captive
"
his blood

by our

lusts,

" we

shall

have redemption through

And though we have still

to conflict with sin and Satan, we

made more than conquerors
The mercy of the Most High shall assuredly be extended to

shall be

us

Sooner
fail

shall

heaven and earth pass away than that promise

of accomplishment'

APPLICATION
all

[Let us habituate ourselves to view the hand of God in

our mercies
And to trust in him both for personal and national bless-

ings

But let us not think, we

do not
Trust

in

God

trust in

God, when

in reality

necessarily implies a renunciation of

all

we

crea-

ture-con S deuce
It
? Jer. xviii.
7, 8.

2 Citron, xx. 20.

TRUST IN GOD RECOMMENDED.

(337.)

437

supposes that we sincerely

that we plead the promises

It also

And

If we seek not the Lord in this

commit our cause to God

made to us in his word
manner, we trust rather

in

chance, or in our own vain conceits, than in him

Let us then be earnest in our applications at the throne of

graceLet us be exceeding thankful to

have received

And

in every difficulty,

him
Thus

And

God

for the

temporal or

spiritual,

we see an happy issue to our

monuments of God's truth and

shall

be

eternity

mercies

we

confide in

present troubles
faithfulness

to all

CCCXXXVIII. THE EQUITY OF THE DIVINE PROCEDU RE.

2

2.
And he went out to meet Asa, and said unto
Hear
The
me,
Asa, and all Jndah and Benjamin
him,
ye
Lord is with you while ye be with him and if ye seek him,
he will he found of you: but if ye, forsake him } he will

Chron. xv.

forsake you.

AS

a season of affliction

in

it

may be sometimes neces-

sary to blend reproof with consolation, so in a season of

joy and triumph it may sometimes be proper to temper

When Asa

our congratulations with prudential advice.

was returning with

his victorious

army

after the destruc-

tion of his Ethiopian enemies, the Prophet Oded was

sent forth to, meet him, and was directed by God himself

not to salute him with fulsome compliments, but to impress upon his mind a salutary admonition.
In this concise and pointed address we see
Tiie rule of God's procedure
is not
necessarily bound by any rules for he both
"
and
does, according to his own will
may do,
actually
in the armies of heaven, and among the inhabitants of
J.

God

the earth

"

yet has he been pleased to prescribe rules

to himself
i

In the dispensations of his providence

[The Jews, as God's peculiar people, were governed by

him according

to

the -strictest rules of equity.

They were
rewards or punishments according
as
F F 3

taught to look for temporal

THE EQUITY OF THE DIVINE PROCEDURE.

(338.)

and their
as they were obedient or disobedient to his word
whole history may serve to illustrate the correspondence there
was between their dealings towards him, and his towards
:

them a
on this head

Indeed,

God himself expresses

peculiar jealousy

and appeals to them, whether the inequality

which there was in his providence, did not originate in themselves ; and whether it was not perfectly agreeable to the rules
which he had established for his conduct towards them b
Somewhat of the same procedure is yet visible in the dis;

pensations of God towards us. Nations at this time are often

prospered or punished according as they pay due allegiance to
God, or revolt from him: and individuals, not unfrequently
experience even here a recompence suited to their conduct.
But as, under the law, God sometimes deviated from this
rule, in order to direct the views of men to a future day of
c
retribution , so now he has laid it aside in a great degree, in
order that our motives to action may be more spiritual, and
that we may look forward to the day of judgment as the
period fixed for the display of his righteousness, and for the
rewarding of our actions.]
2.

In the communications of

his

grace
O

[God's conduct towards the Jews in respect of temporal

things was intended to shadow forth his dealings with us in
In relation to these we may see,
respect of spiritual things.
that the rule which God has laid down to himself is almost
It is true, that he is often " found of
invariably observed.
them that sought him not " but when once he has revealed
himself to any man, he regulates himself towards him
according to a principle of perfect equity, rewarding him for
:

his fidelity, or punishing

him

for his neglect.

Who

amongst

sought his face in vain ? Who ever diligently

walked with him in a state of humble dependence, and did
not find God with him in the tokens of his love, and the supports of his grace? God indeed reserves in his power the
times and the seasons when he shall reveal himself more fully
to the soul ; ai:d he apportions to every one such trials as he
in his wisdom knows will be productive of good
but he
never did, nor ever will, forsake them that seek him d
his people ever

On

the other hand, who is there that has not experienced

the hidings of God's face, when fresh contracted guilt, or
has
repeated neglect of duly, has given him offence ?

Who

not
a
See this exemplified in Asa, i Chrou. xiv. 5
7, 11, 12. andxv.
10
10. & xx.3_ 30.
15, 19. withxvi. 7
g;inJehosaphat, xvii.
with xix. 2. & xx. 35
37 ; in Joash, xxi\, 20.
b
Compare Ezek. xviii. 24 29. with Lev. xxvi. 3 45. and
Deut. xxxi. 16, 17.

36,

Ps. Ixxiii. 3

14.

Ps. ix. 10.

THE EQUITY OF THE DIVINE PROCEDURE. 439

found on such occasions God has withdrawn the aids

(338.)

not
of his Spirit both in public and private ordinances; and perhaps left him for a season to the power and influence of his
own corruptions? We know indeed that God has said, he
6
and we believe he will
will not finally cast off his people
"
"
visit them with the rod
not we believe he will
till he has
f
with
them
back
to
him
contrition
but as long
deep
brought
:

as they forsake him, he will, as far as respects

tions of his favour, forsake them ; and if

any manifestaany who have

thought themselves his people, forsake him utterly, they shall

Nor can any be assured
also be utterly abandoned by him.
that they themselves shall not suffer eternal dereliction, any
longer than their adherence to God justifies the hope that they
are his children.]

To

impress this rule the more deeply on our minds,

us consider

let

The

II.

universal importance of

The Prophet

it

a most solemn manner called the attention both of the king and all his army to the subject
before us
intimating thereby, that there were none who
were not interested in it, nor any occasion when the consideration of it would not be useful to their souls.
It is suited to us
in

In prosperity

l.

this there can be no doubt, since it was in a season

of peculiar triumph that the prophet was sent to give this
admonition. Indeed we are never more apt to forget ourselves,
yea, to forget God also, than when we are elated with great
We are apt to ff sacrifice to our own net, and
prosperity.
burn incense to our own drag g ." When " Jeshurun waxed
his heart
he kicked :" when " Uzziah was made

[Of

11

strong,

fat,

was

lifted

ries,

the more ballast

to his destruction ."

Strange as

it
may seem,
even the manifestations of God's love to the soul are calculated
to puff us up with pride, if we have not some thorn in the
flesh given us to counteract this evil tendency, and to keep us
from abusing the divine mercies k
The more sail a ship car-

up

it

The

requires.

Asa had experienced was

very deliverance that

likely to render

him

careless

and

though he were now beyond the reach of harm.

But by this admonition he was taught, that his security was in

secure, as

e
1

Sam.

xii. 2-2.

Heb.

Ixxxix. 30
35.
2 Chron. xxvi. 5, 16.
1's.

Isai. liv.

xiii. 5.

Ilab.i. 16.

10.
h
k

F F

Deut. xxxii. 15.

2 Cor. xri. 7.

440 THE EQUITY OF THE DIVINE PROCEDURE. (338.)

God alone, and that he must continue to " walk humbly with
God,"

if

he would have the divine protection continued to

h.m.
Similar admonitions are also given to us, to countenict the
ot our hearts.
"Be not high-minded, but fear 1 ."
" Let him that thinkelh he
standeth, take heed lest he fall "."
" Blessed is the man that feareth
always"." Even the great
to be a chosen vessel
he
himself
knew
himself,
though
Apostle
unto God, yet felt the necessity of" keeping under his body,
and bringing it into subjection, lest, after having preached to
Let us
others, he himself should become a cast-away ."
therefore exercise the same caution ; and, whether we rejoice
on account of national or personal mercies, " rejoice with

pride

trembling

P."]

In adversity
[As in prosperous circumstances we need to be guarded
against presumption, so in heavy trials we need to be cautioned
against despondency. If we appear to be forsaken of our God,
we are apt to think that he has altogether " shut up his tender mercies, and will be favourable to us no more
But in
the words before us we see, that no nation or individual can
be in so low a state, but that their recovery is certain if they
only wait upon God. He will assuredly be found of them
that seek him yea, at the very time that they perhaps are
" is
bewailing his absence, he
actually present with them"
working in them that very contrition, and enabling them to
wait upon him, when their unassisted nature would have fainted
2.

in despair.

Let every one then apply to himself the text in this view.
Are we ignorant ? let us look to God for the teachings of his
Spirit. Are we guilty ? let us cry to him for remission through
the blood of Christ.
Are we in any strait or difficulty what? Our
way is clear; let us wait upon God in assured
expectation of succour and support. This promise shall never
r
3
fail us
though we had a million of men or devils to en"
more than conquerors*." "Believe
counter, we should be
in the Lord ; so shall ye be established : believe his prophets ;

ever

so shall ye prosper B ''*]

1

*
r

Rom.
i

Heb.

"
-2

xi. 20, 21.

Cor. ix. 27.

xt. 6.

Cor. x. 12.

f Ps.
'

ii.

"

2 Chron. xiv. 9.

Prov. xxviii. 14.

Ps. Ixxvii. 7

11.
'

Rom.

viii.

g.

37.

Chron. xx. 20.

The

subject may be further improved: l. For caution, to guard

against the evils which have already provoked God to chastise us ;
and 2. for encouragement, since, if he be for as, we need not fear,
however many there may be against us.

441

CCCXXXIX.
1

DEVOTION TO GOD URGED FROM

OF GRATITUDE.

SENSE

/ will teach you the good and the right

23, 24.
Only fear the Lord, and serve him in truth with all
your heart : for consider how great things he has done for

Sum.

xii.

way.

you.

A ZEAL

honour of God, and a concern for

the welfare of men's souls, are the most striking features
of a spiritual mind
and, when truly felt, will swallow
up all selfish considerations, and take occasion, even from
for the

to display their energy towards those

This disposition was manifested in
injured us

injuries received,

who have

no small degree by the Prophet Samuel, who, having

long been the teacher, the governor, and the deliverer of
Israel, was deposed, though not by force, yet by the unanimous wishes of his nation, who desired to have a king
Instead of
after the manner of the surrounding nations
expressing any resentment against them for this indignity,
he only enquired of them whether they could charge him
with any mal-ad ministration, and then assured them of a
continued interest in his prayers, and exhorted them to
serve the Lord with their whole hearts

His words

will naturally lead us to consider

I. The duty here inculcated

All, who believe the existence of God, acknowledge
that he is worthy to be feared and served 'but when our
duty to him is practically enforced, too many cry out
:

against it as the offspring of superstition and the parent

of fanaticism

Let us mark then with precision what our cfuty is

[To fear God, is, to regulate our conduct by the unerring
standard of his word, avoiding carefully every thing which
whatever is
may displease him, and doing with diligence
But this must be done " in truth : " It is
pleasing in his sight
not a feigned obedience that will suffice: hypocritical services,
however specious, must be odious to God " He requireth
"
and though " he will not be
truth in our inward parts
extreme to mark" our unavoidable infirmities, he will fearfully
" He cannot be
resent every instance of dissimulation
deceived and will not be mocked:" To be accepted of him,
we must be " Israelites indeed, and without guile" Moreover,
our
:

DEVOTION TO GOD URGED

442

(339.)

our services must be, not like the constrained obedience

of a slave, but the willing expressions of filial regard; they
"
"
must be done " with all our heart
If, like
Amaziah,
we did that which was materially light in the sight of
the Lord, yet not with a perfect heart," it would be of no
a
We must, like "Hezekiah, " do it with all our heart"
avail
b
fl
if we would
Nothing must be deemed too hard
prosper
:

to do, or too great to suffer) that God may be glorified

" serve the God of his
David's direction to Solomon to
father with a perfect heart and willing mind," completely
expresses the nature of our duty as it is inculcated in the

text

Let us next observe the importance of this duty

[In the text it is said to be a right, and good and necessary
way; and not only in comparison of other ways, but to the
exclusion of all others They indeed, who most faithfully
enforce the practice of this duty, are often reproached as
deceivers, that would impose upon weak minds, and lead astray
the ignorant and unwary The example of the world is urged
in opposition to them as a better standard of right and wrong
than the holy scriptures Nevertheless we must insist with
Samuel that this way is " right ;" " the broad road" of sin and
" the narrow
self-indulgence leads men to destruction ; and
d "
holiness
and
self-denial
leadeth
of
unto
life
path alone
Nor is this way merely despised, as erroneous ; it is also reprobated, as pernicious; and both they who teach it and they
who follow it, are often deemed the very bane of society

While

the drunkard and the whoremonger are respected, and

" he that
departeth from evil is considered as a
all are at liberty to hunt and devour
which
But the
prey%"
testimony of Samuel, confirmed as it is by numberless other

excused,

passages of holy writ, is sufficient to outweigh all that the

It
blind votaries of sin and Satan can bring against religion
is most assuredly, not only the right, but the "good" way;
and though other ways may be more pleasing to flesh and
blood, there is not any so productive of happiness, so perfective of \)ur nature, or so conducive to the welfare of
society

Many, who

feel

convinced that fervent piety

is

both right

and good, yet will not be persuaded that it is necessary

They acknowledge perhaps that ministers, and others who
are detached from worldly engagements, should cultivate the
fear of God: but a just attention to divine things seems to
them incompatible with their own peculiar state and calling
Let
*

1 Chrcm. xxv.

c
i

2.

Chron. xxviii. 9.
e

2 Chron. xxxi. 20, 21.

Matt.

Isai. lix. 15.

vii.

13, 14.

FROM A SENSE OF GRATITUDE.

(339.)

443

Let none however imagine that an}' lawful calling is an impediment to religion Adam even in Paradise had work assigned
him by God himself, as being no less subservient to the welfare
f
The truth is,
of his soul than to the health of his body
"
"
nor
needful
is
the
one
that religion
though, like
thing
Samuel or David, we had a kingdom to govern, could we
plead any exemption on account of the multiplicity or importance of our engagements: the word of God to every living
creature is, " Fear God, and keep his commandments, for this
g"
is the whole duty of man
]
:

That while we acknowledge our duty we may

led to practise

it,

let

also

be

us consider

The argument with which it is enforced

The Jews were singularly indebted to God

II.

for their

deliverance from Egypt, their preservation in the wilderness, their investiture in the promised land, and the many

wonderful interpositions of the Deity on their behalf in

the time of their judges -But waving any further mention of them, let us call to mind the mercies vouchsafed
to us
1

The temporal

[Numberless are the blessings which every individual

amongst us has received ; as are those also, which are conBut on the present occasion
ferred upon the nation at large
it

will

enjoy in

be proper to contemplate rather the privileges we

h
And should not these
our corporate capacity

operate as inducements to fidelity^ and diligence in the service

Does not every favour bestowed upon us adof our God ?
"
dress us, as it were, in the words of Samuel,
Only fear the
Lord ?" Does it not bind us also, according to the ability and
" the
good and the
opportunities afforded us, to teach others
our
of
situation an occaInstead
then
?"
making
right way
sion for carnality, or an excuse for lukewarmness, let us
endeavour to " render to the Lord according to the benefits
he has conferred upon us" ]
2.

The

spiritual

[As the most signal mercies imparted to the Jewish

nation were typical of far richer benefits reserved for the
Christian church,

we should but

ill

consult the scope of the

text,

Gen.

ii.

15.

Eccl. xii. 13.

were the subject of a Commemoration Sermon, the peculiar

but if of a Thanksprivileges that are enjoyed should here be stated
If this

giving,
opened.

the

special

occasions

for

thankfulness

should

here

be

DEVOTION TO GOD URGED, &C.

444

and still less the advancement of oar eternal interests, if

should omit to mention our obligations to God for spiritual
" Consider" then that
stupendous act of mercy,
blessings
the gift of God's dear Son: consider that he was given up to
death, even the accursed death of the cross, for us sinners, for
the recovery of our souls from death and hell, and for the
restoration of them to the divine favour; how unfathomable the
mystery how incomprehensible the love The terms too upon
text,

we

which

God

will accept sinners

how

easy,

how

simple,

how

and helpless nature

We have only to
" believe in
Christ, and we shall be saved ." Can any thing
be more encouraging; or lay us under greater obligations
Consider further, the benefits we receive by
to obedience ?
suited

to our

lost

we are instantly brought into the family of God;

enjoy sweet "fellowship with the Father and the Son;" we
have the sting of death taken away ; and we have an eternal
inheritance in heaven shall all this love have no constraining influence ? shall it not cause us to present ourselves as
living sacrifices to God, that we may both live to him who
died for us, and glorify God with our bodies and our spirits
which are his k ? Yes; such were the sentiments of an innor can any rational being controvert or
spired Apostle
doubt such self-evident deductions Let us then apply them
in confirmation of the text, and fix them on our minds as
motives to serve God with all our hearts Let us put away
that worldliness and sensuality, which are the bane and curse
of our souls Let us discard formality, that blinding, that
deluding sin Let us also abhor hypocrisy, that basest of all
Let us serve our God, not with a few outward ceresins
Let us
monies, but with the inward devotion of our hearts
not study how we may contract our regards to him into the
believing:

we

smallest possible space

and advance

but

how we may
while we

glorify his

name,

And

thus cultivate the

fear of him in our own hearts, let us, with Samuel, labour to
the utmost, that he may be feared and served by all around
ns m ]
1

his interests

Acts xvi. 31.

2 Cor.

v.

14.

Rom.

xii. i.

Cor. vi. 20.

John

iii.

18.

were judged proper, the connexion of our piety with

the prosperity of the nation, as marked in the words following the
text, might be urged as an additional, though inferior, motive to zeal
and diligence.
Here,

if it

CCCXL.

445

COD'S INTERPOSITIONS FOR US ARE OBLIGA-

TIONS TO LOVE

AND SERVE HIM.

Josh, xxiii. 10, 11.

The Lord your God, he it is that Jighleth
for you, as he hath promised you. Take good heed to yourselves therefore, that

ye love

the

Lord your God.

MUCH

as patriotism and valour are admired, and

deservedly as, in many instances, they have been rewarded
by men, they are of no value in the sight of God, if they

be not accompanied with true piety Their utility to the

which we are members is undoubted
but their
moral excellence depends on their union with religion
Abstracted from a regard to God, they are a mere compound of pride and selfishness but, regulated by religion,
they are in a high degree amiable and praise- worthy
Many bright examples of patriotism, united with piety,
But none shines with
are set before us in the scriptures
of
When his whole
than
that
Joshua
lustre
greater
nation was sinking under desponding fears, he encouraged them by his unshaken fortitude and confidence in
God a And when he had vanquished all their enemies,
and put them into the quiet possession of the promised
land, he still improved his influence to confirm their faith,
state of

and to establish them in the paths of righteousness The

words before us are part of his dying address to all
In applying them to the present
the elders of Israel
shall
we
shew
occasion,
I.

To whom our successes have been owing

God has promised to interpose on behalf of those who

wait upon him

[His promises to hear the prayers of individuals are
b
numberless

And

the same are

made

also to repenting nations

His interpositions on behalf of our nation have been

signally manifest

be led to ascribe them to the valour of our

commanders But it is God who endues them both with skill arid courage, and gives the victory to
whomsoever he will Besides, there have been many peculiar
circumstances

[We may

forces, or the skill of our

Numb.

xiv.

9.

Matt.

vii.

7.

2 Chron.

vii.

14.

GOD'S INTERPOSITIONS FOR US

ARE
(340.)
which
owed
their
circumstances
origin to him alone
And,
while these mark his providential care, they compel us to
" it is he who
d "
fighteth for us
acknowledge that
}
Nor are we without a hope, that his mercies to us
have been sent in accomplishment of his promise
[Many have mourned over the troubles of the land, and
have made earnest intercession with God on our behalf And
44^

though there

nothing meritorious in their petitions, yet

the mercies for which we have prayed, we
have reason to hope that he has sent them in answer to our
is

when God sends

prayers

Whatever may be our opinion respecting this,

comes us to consider
II. The improvement we should make of them

be-

it

Every mercy from God is an additional obligation to

love and serve him
[God has commanded us to love him with all our heart
And he is worthy of our supreme regard on account of the
perfections of his nature, and the dispensations of his grace
But he is also to be loved in a peculiar manner for hearing
and answering our prayers' The effect produced on the mind
of David, should result from every expression of the divine
f
]
goodness towards us

But we are very prone to forget all his benefits

[However earnest we may be in a season of affliction, we
become remiss and careless when the affliction is removed

We

are like metal, which is melted in the furnace, but returns

speedily to its original hardness as soon as it is taken from
Like the Jews we " forget the Rock that bought
the fire
us" Even good "Hezekiah requited not the Lord according
"
And too many amongst
to all that he had done for him g
ourselves forget to pay the vows which we have offered in a

time of trouble

On

this

account we should take good heed to remem-

ber them

[Nothing is more displeasing to God than ingratitude

will he overlook it even in his most highly favoured
But " shall we thus requite the Lord?" Let us
servants'
rather survey with gratitude the mercies we have received
Let us habitually behold the hand of God in them And Jet
us anxiously enquire, " What shall I render unto the Lord for
all the benefits that he hath done unto me?"
]

Nor

-,,

Here the particular circumstances may be mentioned, and be

illustrated
c

by Ps. xliv.

3.

Ps. cxvi. i.

2 Chron. xxxii. 25.

Ps. xviii.
Ib.

i.

with the

title

of the Psalm.

OBLIGATIONS TO LOVE AND SERVE HIM.

(340.)

This subject

may

447

teach us

Where

to look for future successes

to our fleets and armies we may
expect
but
We are indeed to use all possible means of
defeat
nothing
Our eyes must be
defence, but not to trust in any of them
" The battle is not ours but his"
directed unto God alone
1.

[If

we look

'

"

He

by many or by few

can, save

superior

"

Were we ever

so

enemies he could bring us down like

or if we were reduced to ever so low an ebb,

our

to

Sennacherib k ;
he could render us victorious
And it is certain that if we
" walk in
pride, he will abase" us, but if we humbly seek his
aid, he will support and deliver us
]
1

Where

our spiritual warfare

we yet should have a
[Were
warfare to maintain
There never will be one moment's truce
with our spiritual enemies The world, the flesh, and the devil
will incessantly fight against us; and we must conflict with
them even to the end But God fighteth for those who put
their trust in him
Let us call upon him, and he will clothe
us with armour from the arsenal of heaven m The Captain of
2.

to look for success in

peace restored to our land,

our salvation will go forth with us to the battle He will shield

our head, and strengthen our arm, and make us " more than
"
conquerors" over all Let us then love him" for the victories
we have already gained Let us take good heed to ourselves
that we never rob him of his glory
Let us thankfully ascribe
our every success to him" And begin the song which we
shall shortly sing in heaven, " Thanks be to God who giveth
"
us the victory through our Lord Jesus Christ
]
1

Isai. xxii. 11.

Eph.

vi. 13.

CCCXLI.
2

Thess.

iii.

16.

'

Isai. x.

8-

Ps. cxv.

19.

i.

Ib. ver. 4.
i

Cor. xv. 57.

THE DESIRABLENESS OF PEACE.

Now

the

Lord of peace

always by

himself give you'peace

all means.

CONTENTIONS too naturally spring from our corrupt

nature, the fruitful parent of every thing that is evil.
There are indeed occasions when it is necessary to act
manner that seems not pacific and that too even
towards those who call themselves the Lord's people if,
for instance,
any member of a Christian society were
defective
in any one branch of moral duty,
notoriously
in
his
misconduct notwithstanding the
persisted
remonstrances

in a

THE DESIRABLENESS OF PEACE.

448

remonstrances of those

who were both

advise
qualified to

it

(341.)

authorized and
would be necessary to cut off
such a corrupt member from the church, and to cease
from all needless or familiar intercourse with him, till he
a
But these are only
had repented of his wickedness
extreme cases, where milder means will not avail. As a
should strive to the utmost to walk in
general rule, we
those who are without, and them that
towards
both
peace

him,

the church
the disposition of our hearts
should exactly accord with the desire contained in the

are within,

words before

us.

The

expressions in the text being general, it is not

necessary to limit them to one particular point we shall
therefore take them in the most comprehensive sense as
:

relating

To

I.

nations

[No language can

fully express the miseries

of war:

it

mankind into ferocious beasts, that seek only to overpower and destroy each other. It spreads desolation over
whole countries. It cuts off thousands, and ten thousands in
a day and turns that into an occasion of joy and triumph,
which ought rather to overwhelm us with distress and anguish.
Even those who are not actively engaged with the enemy, are
the burthens which are imposed
yet no light sufferers through
Peace is, under God, the remedy of all
to support the war.
turns

these evils not that it can ever repair the losses that have
been sustained ; but it prevents the progress of these evils, and
restores to the world those friendly and commercial relations
:

which war had interrupted

nations did
blessing

but know

11
.

how

to

that

the governors of all

this invaluable

appreciate

this blessing be obtained ? It should seem

that the termination of war depends wholly on the will of the
contending parties. This indeed is true in some sense : but

But whence can

shall make them willing ? who shall put an end to their

" in whose
ambitious or vindictive projects ? None but HE,
hands are the hearts of kings, and who turneth them whithersoever he will :" HE alone can "break the bow, and cut
d
the spear asunder ." He who in righteous displeasure has
" vexed
us with adversity by means of war," he it is, eveu
" the Lord of
himself," \\hohas now caused the din of
peace
6
"
that
war to cease, and
given us peace in our borders ."
"
"
and
it
to
seek
it
us
us
he might give
by
alzoays"
dispose
all means /" Whatever be the terms on which the contending

who

parties
*

Ver. 14.

Ps. xlvi. 9. and Ixxvi. 3.

b
e

c
Mic. iv. 3, 4.
Prov. xxi. i.
2 Chron. xv. 6. with Ps. cxlvii. 14.

THE DESIRABLENESS OF PEACE.

(341.)

have agreed

parties

to

their

compose

449

differences,

there

be some found, probably on both sides, to complain of

them as below their just expectations. But it were better far
to make sacrifices for peace than to persist in a destructive
war : and better to exercise forbearance towards an offending
enemy, than to precipitate a nation, without the most imperious necessity, into a renewal of such bloody conflicts. Peacfc.
retained almost by any means, is preferable to the calamities
of war.]
will

II.

To

societies

[Scarcely is there any society of men on earth, where

feuds and animosities do not awfully prevail. Nor is this true
with respect to the unregenerate only ; even in the church of
God itself disputes and divisions are too oflen foun:l f But, oh
how lamentable is it when the seamless coat of Christ is rent
asunder and the subjects of the Prince.of Peace are engaged
in mutual hostilities Surely the most desirable of all
blessings
to any society whatever, and above all to the church of Christ,
.

is

peace.
But here again recurs the question, Who shall so govern
the sinful passions of men as to bring them into habitual sub>

Who

impose such restraints on all, as to make

not every man his own, but every man
No human wisdom or power can accomanother's good g ?"
He alone who has united Jews and
plish so great a work.
Gentiles in one body, and slain their enmity, can enable us to
'*
h
preserve the unity of the spirit in the bond of peace ." He
and
lamb
dwell
wolf
the
to
to
make
the
together in
engaged
love and amity 1
and, when he shall see fit to exert his
power, he will realize again what he once accomplished in
jection ?
them "

shall

prefer,

Noah's ark, and will unite the most contrary dispositions in

the bonds of social affection k
.

Happy are the societies, the families, the churches, that are
governed by such a spirit. Happy indeed if they could
**
always" enjoy uninterrupted harmony It is the interest of all
!

were, their own individual

concerns, and to conspire together for the general good ; all
using for that end whatever means appear most suitable to the
attainment of it. Is forbearance requi-site ? or friendly rebuke ? or even the amputation of an offending member ? Every
one should beJ-'ready to do his part, whatever it may be, and,
by his individual exertion, to promote to the utmost the peace
the

members of a body

to forget, as

it

and
f
i

h
k

Cor.

Eph.

The

i.

ji.

10.

14

and
17.

iii.

and

3.
!

iv. 3.

Phil.

ii.

Jsai. xi.

4.

&

i Cor. x. 24.

9,

poured upon the head of our great high priest, shall descend to the skirts othis clothing, Ps. cxxxiii. \, 2.
oil

VOL.

III.

THE DESIRABLENESS OF PEACE.

450

and welfare of the whole body.

(341.)

As no means would he

left

untried for the extinction of flames that threalened the

destruction of a city; so should none be omitted, that may
secure from injury the union and happiness of mankind '.
" the Lord of
Let all of us then look to
peace himself,"
that by the influence of his grace ihese holy dispositions may
be wrought within us; and that through the mighty working
of his Spirit we may every one of us supply our part toward
the compacting together of all the members, in order that the
whole body may be edified in love m .]

III.

To

individuals

[Whatever be the state of the nation in which we live, or

of the society in which our lot is cast, we are concerned at least
to obtain peace in our own souls, and to preserve it " always
by all possible means" What can ever make us happy if our
conscience be disquieted with a senseof guilt, and with appre" if God have
hensions of God's wrath ? Or,
given us quietn "
ness, who, or what, can make trouble f
As far as respects inward tranquillity of mind, all are agreed
it the richest
blessing, and in desiring to possess
But the generality of men are lamentably mistaken with
Some
respect to the means by which it is to be obtained.

in esteeming
it.

hope to find it by dissipating all thoughts of the eternal world

some by silencing all the convictions of their conscience some
by abounding in the external duties of religion and some by
"
healing their wounds slightly, and saying, Peace, peace,
when there is no peace ." But true peace can never be
" the Prince of Peace
obtained but from Jesus,
P." He it is
that has purchased it for his believing people'' j and that
has left it them as his best legacy, saying, " Peace I leave
with you; my peace give I unto you
But though this peace is the gift of Christ, we must seek it
We must humble ourselves before him
in the use of means.
:

for the multitude of our offences; and

turn from our transAbove all

gressions with an unfeigned abhorrence of them.
we must view Jesus as making atonement for us, and as
must
reconciling us to God by the blood of his cross.
renounce all self-righteous methods of appeasing God's anger,
or of pacifying the clamours of aguilty conscience.
must
trust in Jesus alone; and in him with our whole hearts 5 : and

We

We

has " spoken peace to our souls, we must no more

1 "
Then shall we have that " peace which
return to folly .

when he

passeth

mntudl forbearance, Col.

8.
Ps. cxxii. 6
1

By

m Rom.

xiv. 19.

Jer. vi. 14.

* Col. i. 21, 22.
Jsai.

xxvi.

3, 4.

Eph.

iv. 16".

ii.

12

15.

by
"

fervent intercession,

Job xxxiv. 29.

9 Isai. ix. 6.
r

John xiv.27.

Ps. Ixxxv. 8.

THE DESIRABLENESS OF PEACE.

(341.)
all

understanding," and enjoy

W 9

Jill/*
and ror ever.

passeth

"

it

451

always"
J *

in life ) in
* *

deatli,

Let nothing then be esteemed painful that

may be necessary

for the acquiring or

preserving of so rich a blessing ; but Jet
us seek it at the Lord's hands, "
and
all means

always

By

by

"."]

mortification of sin, Isai.

Phil. iv. 6, 7.

Ivii. 1921.;
by fervent prayer,
by glorifying God with our substance, Isai. Iviii.

711.

CCCXLII.

HEZEKIAH'S THANKSGIVING FOR HIS

%>

RECOVERY.

tee will

of

The Lord was ready

to save me:
therefore
the stringed instruments, all t/ie
days
our lift, in the house of the Lord,

Isai. xxxviii. 20.

TO

sing

my songs to

public acknowledgments to God for

is a
duty so evident, that persons of all
characters and denominations are forward to the performance of it. The very heathens thought that they

make

national mercies

had not properly

testified

their joy

on account of any

signal victories or deliverances, till they had

public procession to the temples of their

made some

or
cause
for
greater
thankfulness than that which we are now assembled to
commemorate, England scarce ever saw.
Sovereign,
who for his amiable qualities in domestic life stands
almost unrivalled ; a sovereign, who is truly the father of
his people ; a sovereign, who is, if I may so speak, the
idol of the nation which he governs, is restored to health
from the most afflictive of all disorders, and to the
offered sacrifices

to their honour.

deities,

government of his kingdom at the very moment it was to

be transferred to other hands: what cause for joy and
thankfulness is this! And indeed ye have already in
some measure testified your joy; and I would hope the
as the appearance: but surely
reality was as universal

we should

not rest satisfied with such demonstrations of

we should have our lamps trimmed and our lights

joy
a sacred flame kinburning within us: we should have
dled in our hearts and we should endeavour to excite
others to rejoice with us. When David (Ts. xxii. 22^5.^
was
C G 2
;

HEZEKIAH'S THANKSGIVING

452
in

and,

he

(342.)

of death,

as he tells us,
answer to his prayer, was delivered from

was brought,
"

I will declare thy

into

the dust

it,

name unto my

brethren-,
in the midst of the congregation will I praise thee. Ye
that fear the Lord praise him ; all ye, the seed of Jacoh,
him and fear him all ye the seed of Israel for
said,

glorify

he hath not despised nor abhorred the affliction of the

afflicted ; neither hath he hid his face from him, but
when he cried unto him, he heard my praise shall be
:

I will pay my vows

of thee in the great congregation
him."
Now
such should be the
that
fear
before them
;

God for the King's recovery

with
not contented
offering up our praises in secret, we
" the
in the text,
him
Lord was ready
with
should say
will
we
our
therefore
to save
sing
songs in the house of

desire of our hearts to glorify

the

I.

Lord"

In discoursing upon these words,

The import of the words

we

will consider

This will partly appear from the occasion on which they

were uttered
[This chapter begins with a very affecting account of
king Hezekiah's sickness : a message was sent to him from the
Lord, to tell him (hat he should die of his disorder. These
melancholy tidings no sooner reached his ears than lie turned
In the qth and
his face towards the wall and wept very sore.
following verses we have a copy of what he himself wrote
concerning the workings of his own mind under that afflic" The
tion
writing of Hezekiah king of Judah, when he had
been sick, and was recovered of his sickness I said in the
cutting off of my days, 1 shall go to the gates of the grave ;
I am deprived of the|residue of my years I said, I shall not see
the Lord, even the Lord in the land of the living; I shall behold man no more with the inhabitants of the world
mine
is removed from me as a
and
is
tent
;
departed
shepherd's
age
1 have cut off, like' a weaver, my life ; he will cut me off with
pining sickness, from day even to night will he make an end
of me
I reckoned till morning that as a lion so will he break
all my bones, from day even to
night will he make an end of
me: like a crane, or a swallow, so didl chatter; I did mourn
as a dove; mine eyes failed with looking upwards;
Lord I
am oppressed, undertake for me."
Now it is possible enough that he was, in a considerable
degree, under bondage to the fear of death but yet we cannot
suppose that all this grief originated from that one cause: no,
he doubtless felt much for ttie glory of God and the pros:

perity

(342.)

FOR HIS RECOVERY.

453

both of which, as far as he could

perity of his people,
judge,
would be very materially affected by his removal at that
He was one of the best kings that ever
particular crisis.
nation.
the
No sooner did he come to the
Jewish
governed
throne than lie began to reform the abuses which had been
introduced in preceding reigns. He threw down the altars
that had been built; he opened and repaired the temple
which had been shut up and left to decay; he restored the
sacrifices which had been long neglected ; he stirred up the
people throughout all the kingdom to reform their lives ; and
he ardently longed to see these beginnings of reformation
He had very lately beheld the
carried further into effect.
whole country overrun by Sennacherib's army, and Jerusalem
itself reduced to the utmost distress and danger; and though
he had seen a great part of the Assyrian army destroyed by
the hand of God, yet he knew that the Assyrians were still a
powerful enemy, and that if the Jewish nation should relapse
into their former wickedness, they could not expect another
miraculous interposition from God. He was aware also that
having* no son to succeed him, there would probably be
intestine divisions about a successor; so that if he were taken
away at this time, the cause of religion would be neglected,
and the whole Jewish nation be given over to suffer the consequences of their apostasy from God. That these reflections
to his grief, seems plainly intimated in the
greatly contributed
answer which God gave to his'prayer, as it is recorded both in
2 Kings xx. 6. and in the chapter before us ; in both of which
places God not only promises to prolong his life, but to deliver the city out of the hands of the king of Assyria, and to
defend it for his own name's sake. Afflicted with these
gloomy prospects he betook himself to the best of all remedies,

prayer: and as we are expressly told that Isaiah joined

with him in crying to heaven on a former occasion, it is
reasonable to suppose that, when he saw the king so
overwhelmed with the news which he had brought him, he
did not neglect this opportunity of joining with him in prayer,
for his recovery.
Behold, their prayer prevailed ; yea, so
it
that before Isaiah was gone out into
did
prevail,
speedily
the middle court, the word of the Lord came to him, saying,
" Tell
Hezekiah, thus saith the Lord; I have heard thy
will heal thee."
God
prayer, I have seen thy tears, behold, I
moreover commanded the Prophet to make a plaster of figs,
and to put it upon the boil, and to assure the king that in three
days he should be well enough to go up to the house of the
Lord. This was done to shew that we ought to use means,
while at the same time we look not to the means, but to God,
for the desired success.
Being restored to health he comes
into the house of the Lord, and pours out his soul in pious
and devout thanksgivings knowing that, it he had died in his
;

illness,

HEZEKIAH'S THANKSGIVING

454

(342.)

illness, he should never have had any more opportunities of

" the
grave cannot
glorifying God before men, he exclaims,
celebrate
cannot
death
thee,
thee,
they that go down
praise
to the pit cannot hope for thy truth ; the living, the living, he
shall praise thee, as I do this day; the father to the children
shall make known thy truth :" and then he adds in the words
of the text, " The Lord was ready to save me, therefore we
will sing my songs to the stringed instruments all the days of
our life, in the house of the Lord."]

But we

shall

of the text,
themselves

if

have a further insight into the meaning

consider more particularly the words

we

[They contain a thankful acknowledgment to God for

his recovery, and a determination to glorify him for it as long
" The Lord was
as he should live.
ready to save me/' says

He does not blasphemously ascribe his recovery to

Uie king.
his physicians, or to the means used, notwithstanding they
were used according to God's own prescription ; but he gives
the honour, where alone it is due, to God.
In disorders of
any kind our eyes should not be so fixed upon the creature as
they usually are; our expectation should be from God alone:
"

he who killeth and maketh alive ; he bringeth down to

the grave and bringeth up." But that which Hezekiah seems
to have been more particularly affected with, was the Lord's
" the Lord was
readiness to help him ;
ready to save me."
This is a matter of astonishment to all who have ever tried
the power and prevalency of prayer: God does not indeed
bind himself to answer prayer immediately, at least not in
the way in which we expect it to be answered ; yet does he
often with marvellous condescension grant the requests of
his people as soon as they are offered up; he often visibly
" It shall
fulfils that precious promise recorded in Isaiah,
come to pass that before they call I will answer, and while
they are yet speaking I will hear." David mentions this as
his own experience, and seems to have been struck with it as
Hezekiah was ; " 1 will praise thee with my whole heart,
God ; for in the day when I cried, thou answeredst me, and
strenglhenedst me with strength in my souJ. (Ps. cxxxviii. i , 3.)
So Hezekiah in the text; " the Lord was ready to save me;
therefore will we sing my songs to the stringed instruments
"
all the days of our life, in the house of the Lord.
He determined that as the mercy vouchsafed to him was a public
benefit, so he would manifest his sense of it by public acknowledgments. He recorded this mercy and had it set to music,
that all the nation might join with him in singing praises to
God for it. Nor would he suffer it ever to be effaced from
his memory : he made the recital of this mercy a part of his
daily devotions ; and determined he would continue to do so
it is

as

FOR HIS RECOVERY.

(342.)

455

he should live; judging very properly that his life,

which had been so miraculously spared, should be spent wholly
in the service of his God.]
as long as

Nothing more being necessary to illustrate the meaning

*.vords, we shall pass on to notice

of the
II.

The

use

we should make of them

To

excite our gratitude for the King's recovery

[There is a striking resemblance between the event which
we are now met to commemorate", and that recorded in the
passage before us. I will beg leave to point it out in several
].

particulars.
ft holds good in the persons who zvere ill.
Hezekiah, you
have heard, was one of the most illustrious kings that ever
sat upon the Jewish throne the glory of God and the welfare
of his people were ever near his heart. He set a good example
to all hi* subjects, and ardently desired to see them no less
obedient to their God than loyal to himself: he published his'
edicts prohibiting whatever was offensive to God, and enforcing the observance of the divine laws : in short, if you
would know his character, see it drawn by the inspired penman,
" Thus did Hezekiah
2 Chron. xxxi. 20, 21.
throughout all
which was good, and right, and
that
and
Judah,
wrought
and in every work that he
truth before the Lord his God
began in the service of the house of God, and in the Jaw,
and in the commandments to seek his God, he did it with all
Now compare that of our gracious
his heart and prospered."
Sovereign: he has but limited power, and therefore cannot
effect all he would ; but what he would do, if he were able,
we see by the proclamation which was not long since issued.
But this is a part of our subject on which it would not be
proper to say much, nor is it needful that we should for we
trust his excellent qualities are too deeply engraven in all our
hearts to need any repetition of them from this place
But further The resemblance holds good in the probable
Hezekiah was sick nigh unto
consequences of their illness
death, so that till his recovery he was utterly incapacitated
If he had been left in the
for the business of the nation.
slate he was, or had been taken away, his subjects would have
What they would have suffered
suffered an irreparable loss.
we may judge in part from what they did actually suffer, when
Manasses the son of Hezekiah came to the throne : idolatry
was re-established throughout the kingdom ; and God, wearied
as it were with the greatness of their provocations, gave them
over, together with Manasses their king, into the hands
of their Babylonish enemies. What would have been the
:

consequence
*

March

15th, 1789.

HEZEKIAH'S THANKSGIVING

456

(342.)

our Sovereign's illness had continued, none

consequence
mean not to cast reflections upon any person or
can tell.
we would abhor a party-spirit either in religion or
parly
but this we may say without a possibility of giving
politics
offence to any ; that, however wisely the detect of an executive power might have been supplied, and however faithfully
it
might have been employed, still the nation would have
suffered an almost irreparable injury ; for the very sinews of
government would have been cut asunder. This, we say,
would have been the case, supposing that every thing had
been planned with the most consummate wisdom, and
but what
executed with the most unblemished integrity
God
have
alone
blessed
be his
knows:
happened,
might
name he has delivered us now from the apprehensions of
the calamities we have so earnestly deprecated, and so justly
dreaded.
Again The resemblance holds good in the means by which
What was there in a
they were recovered from their illness.
plaster made of figs that could give so sudden a turn to a
mortal disorder as to remove it in three days ? Just as much
as there was in the waters of Jordan to cleanse Naaman from
his leprosy, or in the clay and spittle which our Lord used, to
open the eyes of a blind man. It was prayer that healed
Hezekiah ; yes, prayer pierced the tkies and entered into the
" I have
ears of the Lord of hosts.
hf'ard thy prayer, said
seen
and
have
God,
thy tears, and will heal thee." And what
has healed our gracious Sovereign ? we answer without disparagement to any, PRAYER a spirit of prayer has been poured
out upon all God's people throughout the nation all that
have an interest in the court of heaven, have cried day and
night to God on his behalf. The prayers of the church preso we doubt
vailed for the delivering of Peter out of prison
not but that the king's recovery is an answer to prayer; to
the prayers of those very people, vffio yet are too often hated,
It is true ; God has used means ;
despised, and persecuted.
but what means ? not the art of medicine, but repose and
mean not to detract from the merit of those who
quiet.
have assisted in his cure ; they deserve well of the nation at
large; and we shall rejoice to see them rewarded according to
if

We

We

is God's, and his alone

the King's
God
and
to
the
the
of
that
in
answer
;
gift
prayersrecovery
of his own people ; and, we trust, that they will not discontinue their prayers for him even to the latest hour of their

their desert: but the glory

is

lives.

Once more

The resemblance holds good

God vouchsafed

in the readiness

Hezekiah's and
was answered before Isaiah had gone out into
the middle court and in three more days the cure was effected.
So has it been with respect to the cure vouchsafed unto
u'ith

which

the desired mercy.

Isaiah's prayer

our

FOR HIS RECOVERY.

(342.)

457

our Sovereign ; it was withheld for a season, just to make all

praying people earnest in their supplications. The rod impending over the nation seemed for some time ready to fall
yet was the stroke by various occurrences providentially deand then at the very moment that it was expected to
layed
deliverance comes
so truly may the words of
fall, behold
the text be applied to this event, " the Lord was ready to
save."
verified to us, that
Surely that proverb has been
" in the mount of the Lord it shall beagain
seen ;" for God did not
deliver Isaac more seasonably from the hand of Abraham, than
he has done us from the calamities which threatened us.
:

Now

if the occasions for

joy and thankfulness are so similar,
our
not
ought
expressions of thankfulness to be similar also ?
Ought we not to render unto God according to the benefits
he hath conferred upon us ? Yes surely. Did Hezekiah then
make his deliverance a matter of universal praise ? let us stir
up both ourselves and others to a devout and holy joy on account of the recovery of our king. Did he determine that

he would make it a subject of public thanksgiving ? let us do

and did he determine to remember it and sing of
the same
it all his days ? let us endeavour to keep upon our minds a
lively sense of this mercy, and not provoke God to withdraw
it from us by our
ingratitude.]
:

2.

To

excite our gratitude for the mercies of

redemp-

tion

[We

all

without exception are sick nigh unto death

what

Isaiah says of the Jews is applicable to every nation

" is sick
" the whole
head," says he,
;" that is, the
upon earth ;
kings, and nobles, and all the governors in church and state,

ore infected with a mortal disease ; " and the whole heart is
faint," that is, the people at large, without any exception,
" from the sole of the foot
are dying of the same malady
even to the head there is no soundness in us, but wounds, and
bruises, and putrifying sores/' Sin is this deadly disorder,
and, unless we be recovered from it, the consequence must be
dreadful to us all.
are not left to conjecture what this
may be ; we know ; we know for certain ; we know that no
temporal calamity whatever can be compared with it: we
know that our disorder, if not speedily cured, must issue in
everlasting death ; in an everlasting separation of soul and
body from God, and in an everlasting suffering of divine vengeance. But we are fully warranted to say with Hezekiah ia
the text, " the Lord is ready to save us." Of all the thousands
and tens of thousands who came to our Lord for healing when
nor did
he was on earth, not so much as one applied in vain
ever any one call upon him for spiritual healing without expe" the same
yesriencing his readiness to save. And is he not
:

We

terday, to-day, and for ever

Vo L.

Ill,

?'*

Would

HH

Jesus ever have

come
dovva

4j8
down from

HEZEKlAlfs THANKSGIVING

(342.)

he had not been ready to save? Would

he have sbfed his precious blood for us, if he had not been
ready to save ? Would he have sent his word, his ministers,
and his holy Spirit, to invite and draw us to him, if he had
not been ready to save ? Has he not said, " As [ live I have
no pleasure in the death of a sinner, but rather that he turn
from his wickedness and live turn ye, turn ye from your evil
ways, for why will ye die ?" And would he thus have sworn,
invited, intreated, and expostulated, if he had not been ready
to save? Beloved brethren, would to God that you would all
not one of you would then ever perish
put him to the trial
in your sins; he would cleanse you in his blood from all sin;

heaven,

if

restore your souls to health ; and make them to

immortal youth and beauty. Do you ask, How shall
I obtain this blessing ?
answer, just as the king of Judah,
or the king of Britain, were restored to health means were
used for both ; but the means were very inadequate to the
end which was to be obtained that which prevailed for both,
was prayer ; and that shall prevail for you. If you were like
Jonah at the bottom of the sea in a whale's belly, the prayer
of faith should deliver you. Still however you must use the
means ; attend to the word that is preached and read the

he would

flourish in

We

Bible in your closets: but do not imagine that these means

can convertyour souls

no

is the Lord's work; and

you
do
not beg of God to render
you
them effectual. But if you pray, you will find the Lord far
more ready to give, than you are to ask. To save sinners is
" the
it is
his work, his office, his delight
joy which was set
before him, in expectation of which he endured the cross and
despised the shame:" yea, it is the import of his very name;
for he was " called Jesus, because he was to save his people
from their sins." This is a perpetual ground of joy to all ; it
it should make us
calls for our devoutest thanks and praises
" the Lord is
all
adopt the language of the text, and say,

%vill

use

all

means

in vain,

that

if

ready to save me ; therefore will I sing songs to him all the

days of my life, in the house of the Lord."
But if you have been restored to health ; if you have expeif upon a review of
rienced his salvation
your past life your
can say with Hezekiah, " The Lord zcas ready to save me;'
what ought to be the frame of your mind ? how should you
" Let them
give thanks the Psalmist says,
give thanks whom
the Lord hath redeemed;" and if they will not, who will? The
angels were not half so much indebted to him, as they for whom
he shed his blood. " O then give thanks, give thanks unto
our God; for it becometh well the just to be thankful:"
" O come let us
sing unto the Lord, let us heartily rejoice ia
the God of our salvatioo."]
;

SOU HIS RECOVERY.

459

AN ANALYSIS OF THE FOREGOING

SERMON".

[The Author had at one time thought of inserting a considerable number of short sketches ; but he relinquished the idea,
from an apprehension that they would not afford sufficient aid
to those, zvhose more immediate benefit he comulted.
The folAnalysis is added as a specimen.]
lowing

PUBLIC

acknowledgments of national mercies are

proper

The

king's recovery

a just ground for them at

is

this

time

The import of the words

1. The occasion of them

I.

In which observe

Here notice
and
dread
of approaching death
[Hezekiah's
His character, as most concerned for God's glory and the
illness,

national warfare-

The

probable consequences of his death

prayer figs
His expressions of thankfulness for it J

The means of his recovery

The words themselves These contain

[The grounds of his thankfulness That God had restored
him And that he had been ready to do so
The expressions of it He would give all the glory to GodHe would do it publicly He would have others to do the
same He would do it all his life ]
2.

The

II.

use

we should make of them

To excite our gratitude for the king's recovery

[The occasions are similar \ As to the persons that were
ill
(compare Hezekiah, and the king) As to the probable
consequences of their not recovering As to the means used
And as to the readiness of God
for their recovery, PRAYER
1.

to

comply with our requests

Our
yent
2.

gratitude should be similar; Public

perpetual ]

To ex cite our gratitude for the

unto death
[All are sick nigh

fer-

mercies of redemption

The consequences of not

The Lord is ready to heal USgrand mean of recovery All should rejoice ;
that the Lord is ready to save; The recovered, that

recovering will be dreadful

PRAYER

universal

is .the

The sick,
he ipeu, and

still isf

ready

USD OF

VOL. in.

Luke Hansard

&

Sons,

near Lincoln's-Inn Fields, London.

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is

DUE on the last date stamped below.

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